楞伽阿跋多羅寶經註解 4.226

4.226

如來本答剎那之問，剎那則有損壞，而直以不可損壞言者，蓋迷則是剎那、悟則非剎那也。喻如金剛等，金中精剛，以百鍊故，鑛璞全消，惟一精剛，物不能壞，此世間之奇特性也。又喻佛舍利，以萬行熏修，垢染都盡，惟一精真，無能壞者，此出世間奇特性也。如來所得真常亦復如是，故曰「若得無間有剎那」等。佛謂我以無間三昧所證真常，豈有剎那？言聖應非聖者，夫聖未有不聖之理，則知既悟不迷，其無剎那明矣。故云「金剛雖經劫數稱量不減」。云何凡愚不解祕密之說，於一切法作剎那想。隱覆，祕密也。

The Tathāgata originally answered the inquiry about momentariness: that which is momentary entails damage and destruction, yet he spoke directly of what cannot be damaged or destroyed because delusion is momentary while awakening is non-momentary. By analogy with vajra and the like: the finest diamond within gold, having undergone a hundred refinements, has its raw ore completely eliminated, leaving solely the quintessential diamond that no object can destroy; this is an extraordinary nature of the mundane realm. He also gives the analogy of the Buddha's relics: through the perfumed cultivation of myriad practices, defilements and pollutions are completely exhausted, leaving only the quintessential and real, which nothing can destroy; this is an extraordinary nature that is supramundane. The true constancy attained by the Tathāgata is also like this; hence he says, 'If that which is attained through the uninterrupted were momentary,' and so forth. The Buddha means: that true constancy which I realized through the uninterrupted samādhi—how could it be momentary? Saying 'the noble would not be noble'—since there is indeed no principle by which the noble could not be noble, one thereby knows that once awakened, one is no longer deluded, and its non-momentariness is obvious. Hence he says: 'Vajra, though passing through kalpas and being weighed and measured, does not diminish.' Why do the foolish and ignorant fail to understand this esoteric discourse and form the notion of momentariness regarding all dharmas? 'Hidden' means esoteric.