金光明經文句記 2.231

2.231

二、「觀解」下，就處辨觀。今出人名，觀那就處？良由觀法皆從陰起，以王舍城約陰便故，故就處明。以善惡王觀無記舍，能所不二、人法俱空，二空所顯即大涅槃。防五住非、禦二死敵，城豈過此？名字初心，觀陰涅槃；妙覺後心，涅槃究竟。今意正辨初心住處。明後心者，示此妙觀同果智也。

Second, from "Contemplative explanation..." onward, discerning contemplation in terms of the place. Now that the person's name has been identified, in terms of what place is the contemplation established? It is truly because contemplative methods all arise from the skandhas, and using Rājagṛha (King's Abode) is convenient in relation to the skandhas; therefore it is explained in terms of the place. Using the king of good and evil to contemplate the non-defined abode, the subject and object are non-dual, and persons and dharmas are both empty; that which is revealed by the two emptynesses is precisely great nirvāṇa. Guarding against the faults of the five abidings and resisting the enemies of the two deaths—how could a fortress exceed this? At the initial mind of the stage of verbal identity, one contemplates the skandhas as nirvāṇa; at the final mind of wondrous awakening, nirvāṇa is ultimate. The present intention specifically discerns the dwelling place of the initial mind. Explaining the final mind indicates that this wondrous contemplation is identical to the fruit wisdom.