金剛三昧經論 3.75

3.75

論曰：此是總釋三行。隨事行者，共小乘門；隨識行者，獨大乘門。此二是差別門。第三是平等門，由是道理總攝眾門。又道品行不住生死門，其四攝行不住涅槃門，隨如度行平等無二門故，一切法門無不此入。入是行者不生空相者，雖隨如行，而恒隨事、隨識行故，不取空相而住寂滅也。可謂入如來者，雖隨事識，而恒隨如取平等行故，可謂能入如來藏海也。入入不入者，入其入心於不入故，能入所入平等無別，故曰不入。雖無別異而亦非一，故約觀心假名入心。如是入心不存入相，故入其入於不入也。

The commentary says: This is the general explanation of the three practices. The practice according to affairs is shared with the gate of the Small Vehicle; the practice according to consciousness is exclusive to the gate of the Great Vehicle. These two are differentiated gates. The third is the gate of equality; by this principle, it completely subsumes all gates. Furthermore, the practice of the factors of awakening is the gate of not abiding in saṃsāra; the practice of the four means of embracing is the gate of not abiding in nirvāṇa; and the practice of the perfections according to thusness is the gate of equality and non-duality; therefore, there is no dharma-gate that does not enter here. “One who enters these practices does not generate the sign of emptiness” means that although one practices according to thusness, one constantly practices according to affairs and according to consciousness; hence one does not grasp the sign of emptiness and abide in quiescence. “Can be said to have entered the Tathāgata” means that although one follows affairs and consciousness, one constantly takes up the practice of equality according to thusness; hence one can be said to be able to enter the ocean of the tathāgatagarbha. “Enters entering non-entering” means entering with one's entering mind into non-entering: because that which enters and that which is entered are equal and non-different, it is called “non-entering”. Although they are not different, they are also not one; therefore, with respect to the contemplative mind, it is conventionally termed the “entering mind”. Such an entering mind does not retain the sign of entering; therefore, one enters one's entering into non-entering.