金光明經文句記 1.79

1.79

二、「觀」下，約觀心解。以上我聞各四句義，就於行者心觀辨之。攀上等者，是有漏禪六行觀也。攀上淨妙離，厭下苦麁障，約於九地迭論上下。我我聞聞是三藏中生滅俗境，前約三乘知解生滅觀之入理，今就凡夫不知而修但成世禪。既是俗境，知與不知法本生滅，故當生生句。今宗解之，或從所化機、或約能觀觀，析體二觀，俗異真同。前約俗異，故將析法別對初句；今就真同，故以析體共對次句，後之二觀不殊前對。又前約教，我聞四句可對四人；今論修觀，須就一人一念而照，故《釋籤》一心三觀於一念心見四四諦，尚具四趣，豈闕世禪？故說必次第，約人辨相故；修無前後，唯成圓觀故。

Second, from "contemplation" down, explaining according to the contemplation of mind. The fourfold meanings of "I" and "heard" above are distinguished with respect to the practitioner's contemplation of mind. "Aspiring to what is above" and so forth refers to the contemplation of the six practices in defiled dhyāna. Aspiring to what is above as pure, wondrous, and free, while detesting what is below as suffering, coarse, and obstructive, discusses the higher and lower levels mutually with respect to the nine stages. "Self-self" and "heard-heard" are conventional objects of arising and ceasing within the Tripiṭaka; previously they were contemplated to enter principle according to the three vehicles' knowledge and understanding of arising and ceasing, but now, with respect to ordinary beings who cultivate without knowing, they only constitute worldly dhyāna. Since they are conventional objects, whether known or unknown, dharmas are fundamentally of arising and ceasing, and thus correspond to the proposition of "arising-arising." When our school explains it, whether from the perspective of the capacities being converted or from the contemplation that can contemplate, the two contemplations of analysis and embodiment differ conventionally but are identical in the absolute. Previously, based on conventional difference, analytical contemplation was individually matched with the first proposition; now, based on absolute identity, analytical and embodied contemplations are together matched with the next proposition, and the latter two contemplations do not differ from the previous matching. Furthermore, previously according to the teachings, the four propositions of "I have heard" could be matched with four persons; now, discussing the practice of contemplation, one must illuminate them with respect to one single person in a single thought-moment; hence the *Explanatory Commentary* (*Shīqiān*) says that with the threefold contemplation in a single mind, within a single thought-moment one sees the four kinds of four truths, and it even possesses the four destinies—how could it lack worldly dhyāna? Therefore, the explanation must proceed in sequence, because characteristics are distinguished according to persons; but cultivation has no before and after, solely constituting the perfect contemplation.