金光明經文句記 1.96

1.96

初、雙標。佛，能住人也。城山，所住處也。人必有法，以為能住。如世惡人，必以惡法住於家舍；善人善法，住舍亦然。今云佛住王城耆山，豈得不以首楞嚴定為能住法耶？故《普賢觀》云「釋迦牟尼名毘盧遮那，此佛住處名常寂光。」牟尼是人、寂光是法，此之人法自可分於能住所住。若望山城，俱為能住；山望寂光，為所住處。處隨法轉，其猶還丹、點鐵成金，故摩竭提阿蘭若處名寂滅場。今之城山豈其不爾？故知不辨能住心法，但云色身住於土石，則大小心境之談便成無用。是以雙標能住所住，其有旨乎！

First, indicating both together. The Buddha is the person who is able to abide. The city and the mountain are the places that are abided in. A person necessarily possesses a dharma by which he is able to abide. Just as in the world an evil person necessarily abides in a house by means of evil dharmas, so too does a good person abide in a house by means of good dharmas. Now, when it says that the Buddha abided in the royal city and Mount Gṛdhrakūṭa, how could he not take the Śūraṅgama Samādhi as the dharma by which he is able to abide? Therefore, the Samantabhadra Contemplation says: "Śākyamuni is named Vairocana; the dwelling place of this Buddha is named Eternally Quiescent Light." Śākyamuni is the person, and Quiescent Light is the dharma; this person and dharma can naturally be distinguished as that which is able to abide and that which is abided in. If viewed in relation to the mountain and city, both are that which is able to abide; the mountain, viewed in relation to Quiescent Light, is the place abided in. The place transforms according to the dharma, just like the elixir of immortality touching iron and turning it into gold; therefore, the araṇya place in Magadha is called the site of quiescent extinction. How could the present city and mountain not be so? Thus we know that if one does not distinguish the mental dharmas that are able to abide, but merely says that the physical body abided upon earth and stone, then discussions of great and small minds and objects would become useless. Therefore, indicating both that which is able to abide and that which is abided in truly has deep purpose!