金剛三昧經論 3.27

3.27

論曰：此明修位，亦有二句：先明修相、後顯修因。言修相者，謂正體智止觀雙運更無出入，故言常起。言能起者，謂止能起，能起觀故。次言起者，謂所起觀。止觀不離，故曰同時，止相觀如必同時故。是明修相。次顯其因，所以得此雙運修者，由先加行排諸障故。言智導者，謂加行智意言分別不離名言，故名智導，七地已還一切地中皆有加行在先伏障故。排諸障難者，損伏麁重故。出離蓋纏者，不起現纏故。

The Commentary says: In explaining the stage of cultivation, there are also two sentences: first clarifying the characteristics of cultivation, and second revealing the cause of cultivation. As for the characteristics of cultivation, it means that fundamental cognition runs calmn-and-insight in tandem with no further emerging or entering; hence it says "constantly arouses." As for "what is capable of arousing," it means that calming is capable of arousing, being able to arouse insight. Next, "arousing" refers to the insight that is aroused. Calming and insight are not separate, hence it says "simultaneous"; for calming characteristics and contemplating thusness must be simultaneous. This clarifies the characteristics of cultivation. Next, revealing its cause: why one attains this cultivation of running in tandem is because of expelling all obstacles through prior expedient preparation. As for "guided by cognition," preparatory cognition involves conceptual distinction of mental speech and does not depart from nominal conventions; hence it is called "guided by cognition." In all the grounds from the seventh ground and below, preparatory practice comes first to subdue obstacles. As for "expelling all obstacles and difficulties," it means diminishing and subduing coarse heaviness. As for "escaping covers and fetters," it means not giving rise to active entanglements.