金光明經文句記 2.109

2.109

二、「觀五」下，據今戒體答。若觀五戒是實相者，所發覺智豈非五佛？然五實相是所觀境，五境發智名為五佛；實相無相尚叵言一，豈定五耶？由附五戒各見實理，故似分五。實理者何？所謂本覺。此之覺體是無緣慈故名不殺、無取故不盜、無染故不婬、真實故不妄、明了故不飲。今圓行人以妙三觀順性修慈，乃至三觀順性修智，說之如此修乃同時，故得名為觀五實相。觀之不已，本覺全體發成始覺，名為五佛。名字觀五，觀行已去皆得稱發。

Second, from "contemplating the five" below, he answers based on the present essence of the precepts. If one contemplates the five precepts as the true mark, how could the awakening wisdom generated not be the five Buddhas? However, the five true marks are the objects of contemplation, and the wisdom generated from the five objects is named the five Buddhas. The true mark is signless, such that one cannot even speak of "one"—how could it be definitively five? Because one sees the true principle by being attached to each of the five precepts, it appears to be divided into five. What is the true principle? It is the so-called original awakening. This essence of awakening is non-relational compassion, therefore it is called non-killing; being free from grasping, it is non-stealing; being free from defilement, it is non-adultery; being real and true, it is non-lying; and being clearly comprehending, it is non-drinking of alcohol. Now, practitioners of the perfect [teaching], using the wondrous threefold contemplation, cultivate compassion in accord with nature, and even cultivate wisdom in accord with nature through the threefold contemplation. Although spoken of in this way, the cultivation is simultaneous; therefore, it can be called contemplating the five true marks. Contemplating them unceasingly, the entire essence of original awakening arises to become initial awakening, which is named the five Buddhas. Contemplating the five at the stage of verbal identity, all stages from contemplative practice onward may be called "arising."