金剛三昧經論 3.103

3.103

論曰：此下第二正說。於中有二：先說常果、後示常因。初中二句，法常佛常。初中言常法非常法者，謂佛所師法身之體，離生滅相，故曰常法；離常住性，故非常法。非說亦非字者，絕能詮名言故。非諦非解脫者，超所詮實義故。非無非境界離諸妄斷際者，非畢竟無亦非有境，非有境故離妄執境，而非無故離斷見境。際者，境界之異名也。是法非無常離諸常斷見者，非無常故離諸斷見，而是法故離諸常見，常見所取非是法故。已明法常，次顯佛常。了見識為常者，於彼常法究竟了見，了見之時諸識為常。所以然者？前隨無明動本靜心，今隨了見歸本靜故。是識常寂滅者，諸識本來無生無滅，無生滅故性常寂滅。今了見時，永滅如是寂滅之識，故言寂滅亦寂滅也。所以然者？彼寂滅識是無常法，所以滅彼乃得常故。至下〈總持品〉是義當顯。又此本來寂滅之性不守常性，故言亦寂滅。

The treatise states: From here below is the second, the actual expounding. Within this there are two: first, expounding the permanent fruition; second, pointing out the permanent cause. In the first, two lines: the permanence of Dharma and the permanence of Buddha. In the first, as for 'The permanent Dharma is not a permanent dharma,' it means that the substance of the dharmakāya, which is the Buddha's master, is free from the marks of arising and ceasing, hence called 'the permanent Dharma'; it is free from an enduring nature, hence 'not a permanent dharma.' 'Not an explanation and not letters' means that it transcends expressive names and words. 'Not truth and not liberation' means that it surpasses the expressed real meaning. 'Not nonexistence and not an objective realm, free from all limits of erroneous annihilation' means that it is not utter nonexistence and also not an existent objective realm; because it is not an existent objective realm, it is free from the objective realm of erroneous grasping; and because it is not nonexistent, it is free from the objective realm of the annihilation view. 'Limit' is an alternative name for objective realm. 'This Dharma is not impermanent, free from all views of permanence and annihilation' means that because it is not impermanent, it is free from all annihilation views; and because it is this Dharma, it is free from all permanence views, for what is grasped by permanence views is not this Dharma. Having explained the permanence of Dharma, next the permanence of Buddha is revealed. As for 'with complete vision, the consciousness is permanent,' one has complete and ultimate vision of that permanent Dharma; at the time of complete vision, the consciousnesses are permanent. Why is this? Previously, conditioned by ignorance, the fundamentally calm mind was stirred; now, following complete vision, it returns to fundamental calmness. As for 'This consciousness is permanently quiescent and ceased,' the consciousnesses are fundamentally without arising and without ceasing; because they are without arising and ceasing, their nature is permanently quiescent and ceased. Now at the time of complete vision, such a quiescent and ceased consciousness is eternally eliminated; hence it is said, 'and quiescence and cessation are also quiescent and ceased.' Why is this? That quiescent and ceased consciousness is an impermanent dharma; therefore only by eliminating it does one attain permanence. Coming below to the 'Chapter on Dhāraṇī,' this meaning will be clarified. Furthermore, this fundamentally quiescent and ceased nature does not preserve an enduring nature; hence it is said, 'are also quiescent and ceased.'