金光明經文句記 1.63

1.63

二、觀心。以圓三觀觀於陰等，修惡之心即是性惡，名惡法界，無法不收。體是三德，復名三諦。稱諦而照，觀境不異，故名為如。境即正觀者，境是本覺，起為始覺，雖分新舊，覺體不殊，故得名為境即正觀，是義方成。若不爾者，境照境等四句豈立？經言「等」者，若觀頑境偏小忘心，假立真如等，皆名邪觀。今茲正觀雖非約行，行人若欲攝事成理、即聞而修，必須於所觀心簡於十境，陰境常有、餘九待發。於能觀觀須識十乘，上根修一、中根至七、下根具七。若自未解摩訶止觀，當依師友一一咨詢，明識藥病方可修之，勿謂一句修行即足。下去觀解，准此應知。

Second, contemplation of the mind. Contemplating the aggregates and so forth with the perfect threefold contemplation, the mind of cultivated evil is precisely inherent evil; this is termed the evil dharma realm, which excludes no dharma whatsoever. Its essence is the three virtues, also termed the three truths. Illuminating in accordance with the truths, the contemplation and its object are not distinct, and therefore it is called "thusness." As for "the object is precisely the correct contemplation," the object is original enlightenment, which arises to become initial enlightenment; although new and old are distinguished, the essence of enlightenment is not different, and therefore it can be called "the object is precisely the correct contemplation"—only then is this meaning established. If this were not so, how could the four propositions such as "the object illuminates the object" be established? When the sūtra says "and so forth," if one contemplates an obstinate object, forgets the mind in bias and inferiority, or provisionally posits true thusness, these are all termed mistaken contemplations. Although the present correct contemplation is not discussed in terms of actual practice, if a practitioner wishes to integrate phenomena into principle, cultivating immediately upon hearing, they must distinguish the ten objects within the mind being contemplated: the object of the aggregates is always present, while the remaining nine await arousal. In the contemplation that can contemplate, one must recognise the ten vehicles [of contemplation]: those of superior capacity cultivate one, those of middling capacity cultivate up to seven, and those of inferior capacity employ all seven. If one does not yet understand the Great Calming and Contemplation oneself, one should rely on teachers and friends to inquire about each and every point, clearly recognising medicine and illness before cultivating it; do not suppose that practicing one phrase is sufficient. The interpretations of contemplation below should be understood according to this.