金剛三昧經論 3.85

3.85

論曰：是顯第二門。所以四大而別立者，為顯初修先擇麁境。謂諸法中色法最麁，內支體等、外山河等，觀是等法不離四大，觀是四大皆不可得，有方無方俱不成故。如是簡擇已，次觀微細義，謂陰界入，略廣中故。略攝觀五，廣觀十八，略廣中間觀十二入，觀察一切皆不可得。次言等者，謂餘法門十二支等。如是簡擇觀察力故，即能損伏本識之內無始戲論名言種子。始時損伏，乃至斷滅，所以前言隨道擇滅。

Commentary: This clarifies the second section. The reason why the four great elements are separately posited is to show that in the beginning of cultivation, one first deliberates on coarse sense objects. That is to say, among all dharmas, form dharmas are the coarsest: the internal limbs, body, and so on, and the external mountains, rivers, and so on; one contemplates that these dharmas are not separate from the four great elements, and contemplates that these four great elements are completely unattainable, since being with spatial extension or without spatial extension are both unestablished. Having deliberated in this way, one next contemplates the subtle meanings, which refer to the aggregates, realms, and sense-bases, because of their being concise, expansive, and intermediate. The concise subsumes and contemplates the five [aggregates]; the expansive contemplates the eighteen [realms]; intermediate between concise and expansive, one contemplates the twelve sense-bases; and one contemplates that all are completely unattainable. Next, stating 'and so forth' refers to the remaining dharma gates, such as the twelve links [of dependent origination]. Due to the power of such deliberative contemplation, one is immediately able to undermine and subdue the seeds of beginningless conceptual proliferation and conventional designation within the fundamental consciousness. Subduing them at the beginning, [this proceeds] all the way to severance and extinction; therefore it was said before: 'following the path to attain cessation through deliberation'.