金剛三昧經論 3.105

3.105

論曰：此下第二示其常因。於中有二：別明、總結。別中亦二：先真證觀、後方便觀。初中言知法寂滅者者，初地已上知一切法本來寂滅故。既知無起故不滅心，不滅心者常寂滅故，是顯所知之寂滅也。得寂滅者心常真觀者，是明能證之心常住，隨所證理離生滅相，而恒不失真照觀故。

The treatise states: From here below is the second, pointing out its permanent cause. Within this there are two: distinct explanation and general conclusion. Within the distinct, there are also two: first, the true realization contemplation; second, the contemplation of skillful means. In the first, as for 'one who knows the quiescence and cessation of dharmas,' it is because from the first ground onward one knows all dharmas are fundamentally quiescent and ceased. Since one knows there is no arising, one does not extinguish the mind; for one who does not extinguish the mind, it is permanently quiescent and ceased; this reveals the quiescence and cessation of what is known. 'For one who has attained quiescence and cessation, the mind is permanently in true contemplation' clarifies that the mind capable of realizing is permanently abiding; conforming to the realized principle, it is free from marks of arising and ceasing, yet constantly never loses the true illuminating contemplation.