金剛三昧經論 3.161

3.161

論曰：此下遣其〈如來藏品〉之第二疑。彼言「了見識為常，是識常寂滅，寂滅亦寂滅。」有依彼文而生疑云：如是常住之寂滅法，雖可欣樂而是希夷。眾生之心麁淺難調，如何調心得趣彼門？乘如是疑，作如是問。問中有二：初舉果遠、後問入因。初中言無生無滅即是無常者，即領前言是識常寂滅，本來寂滅故。是無生無滅，而本非常，故是無常也。滅是生滅生滅滅已寂滅為常者，即領前言寂滅亦寂滅。又言了見識為常。於有為法已下，第二正問趣入彼門方便。前雖有說方便正觀，而略說故，更請廣說。

The treatise says: Below this, he dispels the second doubt of the "Chapter on the Tathāgatagarbha." That text said: "Clearly seeing consciousness as constant, / This consciousness is constantly quiescent and ceased, / And quiescent cessation is also quiescent and ceased." There are some who, relying on that text, generate doubt, saying: "Such a constantly abiding dharma of quiescent cessation, although desirable and pleasant, is subtle and profound. The minds of sentient beings are coarse, shallow, and difficult to tame; how can one tame the mind and proceed toward that gate?" Availing himself of this doubt, he asks in this way. Within the question there are two parts: first, he adduces the distance of the fruition; second, he asks about the cause of entry. In the first part, the statement "being unarisen and unceasing is impermanence" takes up the earlier statement, "This consciousness is constantly quiescent and ceased"; because it is fundamentally quiescent and ceased, it is unarisen and unceasing, yet it was not originally constant, and is therefore impermanent. "Cessation is the cessation of arising and ceasing; when arising and ceasing have ceased, quiescent cessation is constancy" takes up the earlier statement, "quiescent cessation is also quiescent and ceased," and also the statement "clearly seeing consciousness as constant." From "towards conditioned dharmas" downward is the second part, inquiring directly about the expedient means for proceeding into that gate. Although the expedient means of correct contemplation was spoken of before, because it was only briefly spoken, he requests an extensive explanation.