金剛三昧經論 3.157

3.157

論曰：此下如來決疑。於中有二：直決、釋決。言如是者，決是人智。何以故下，釋其是智。於中有二：略釋、廣演。初中言觀一寂滅者，觀一心法寂滅義故。相與不相等以空取者，觀有相俗與無相真等不存故、融為一故，如是修空正順佛心故，常見佛身。未曾失時，故言不失見佛。以常見佛彌增空觀，空觀增進違逆諸有，故言不順三流。三流具攝三界煩惱，謂欲流、有流及無明流。是謂三流，義如常說。

The treatise says: Below this the Tathāgata resolves the doubt. Herein there are two parts: direct resolution and explanatory resolution. Saying "it is so" resolves that it is a person's wisdom. From "why is this" downward explains why it is wisdom. Herein there are two parts: a brief explanation and an extensive elaboration. In the first part, the statement "contemplating the one quiescence and cessation" means contemplating the meaning of quiescence and cessation in the dharma of the one mind. "Apprehending equally with emptiness both signs and non-signs" means contemplating that the conventional with signs and the ultimate without signs are equally not retained and fused into one; cultivating emptiness in this way accords directly with the Buddha's mind, and therefore one constantly sees the Buddha's body. Because there is never a time when it is lost, it says "he does not lose sight of the Buddha." Because one constantly sees the Buddha, the contemplation of emptiness increases all the more; as the contemplation of emptiness advances, it opposes all existences, and therefore it says "he does not follow along with the three currents." The three currents comprehensively encompass the defilements of the three realms: namely, the current of desire, the current of existence, and the current of ignorance. These are called the three currents, whose meaning is as commonly explained.