金剛三昧經論 2.29

2.29

論曰：此是第二反詰有證。詰意而言：汝於入觀無生忍時，以依諸行無生之理而得無生行耶？所以如是反詰問者，彼以理無生別異行無生，而難理無生亦是行無生故。今詰言：汝入觀時，理行別異，有能所耶？

The treatise states: This is the second, cross-examining regarding having realization. The intent of the examination is to say: When you enter into contemplation on the forbearance of the unarisen, do you attain unarisen practice by relying on the principle of the unarisenness of all conditioned practices? The reason for cross-examining in this way is that the other made the unarisenness of principle distinct from the unarisenness of practice and challenged that the unarisenness of principle must also be the unarisenness of practice. Now he cross-examines: 'When you enter contemplation, are principle and practice distinct, possessing an agent and an object?'