金光明經文句 6.28

6.28

觀心者，諸菩薩三業讚佛，三業事可解。三觀心者，觀身不得身，身空但有名字。名字無量，或捨身名檀，乃至身空名智慧。六度十度、八萬塵沙法門，名字即空。說空不定空、假非定假，非空非有即顯中道。三觀宛然，事理六法皆悉具足。若無觀慧，事亦不成。例如三衣六物，若解其意，三六俱成；若不解者，非但無六，三亦不成。觀心亦爾，若得理觀，六觀六成；若不得意，既無理觀，事觀亦不成。無六亦無三，此之謂也。此大好甚廣云云。

As for the contemplation of the mind: the bodhisattvas praising the Buddha with the three modes of action—the phenomena of the three modes of action can be understood. As for the threefold contemplation of the mind: contemplating the body, one cannot apprehend the body; the body is empty and has only names. Names are immeasurable: relinquishing the body is named dāna, up to the emptiness of the body being named wisdom. The six pāramitās, ten pāramitās, and the eighty-thousand dust-and-sand Dharma-doors—names are identical to emptiness. Stating emptiness does not mean determinate emptiness; provisionality is not determinate provisionality; being neither empty nor existent directly reveals the Middle Way. The threefold contemplation is vividly evident, and both the phenomenal and noumenal six dharmas are fully complete. If one lacks contemplative wisdom, the phenomenal aspects are also not accomplished. For instance, with the three robes and six requisites, if one understands their meaning, both the three and the six are accomplished; if one does not understand, not only are there no six, but the three are also not accomplished. Contemplation of the mind is also like this: if one attains noumenal contemplation, the six contemplations and the six are accomplished; if one does not grasp the meaning, since there is no noumenal contemplation, phenomenal contemplation is also not accomplished. There being neither six nor three—this is what is meant. This is greatly excellent and very extensive, and so forth.