金光明經文句記 2.38

2.38

初、讚理持相。唯有圓觀乃能究竟離不與取，絕取之觀謂五不受，即不受四邊及不受不受。此五不受，若其不以妙理甄之，恐濫偏教，是故先云圓人觀諸法實相，諸法不出佛及眾生依報正報。此乃逆順二修之法。全修即性，一一無非中道實相，中實之相非待對相，圓人觀此故無四受。不獨境絕四句之待，亦絕境觀能所之待，故不受之觀亦不受也。既於初心即依中實修五不受，則唯屬圓也。五不受故，名為不取。是大菩提，能障一切有緣之願，法法皆中，高外無下、下外無高，何法可取？何法可捨？

First, praising the characteristics of the observance of principle. Only the complete contemplation is able to depart completely from taking what is not given; the contemplation that severs grasping is called the "five non-acceptances," which means not accepting the four extremes and not accepting non-acceptance. With these five non-acceptances, if one does not discern them with the wondrous principle, one risks conflating them with the biased teachings; therefore, it is first said that the person of the complete teaching contemplates the true characteristic of all phenomena. All phenomena do not go beyond the environment and person of the Buddha and sentient beings. These are the dharmas of the two modes of cultivation: reverse and accordant. Cultivation in its entirety is the nature; each and every phenomenon is nothing other than the true characteristic of the Middle Way. The characteristic of the central reality is not a characteristic of dualistic opposition. The person of the complete teaching contemplates this, and therefore has no four acceptances. Not only is the objective realm free from the opposition of the four propositions, it is also free from the opposition between subject and object of realm and contemplation; hence the contemplation of non-acceptance is also not accepted. Since at the initial mind one cultivates the five non-acceptances relying on the central reality, it belongs exclusively to the complete teaching. Because of the five non-acceptances, it is called non-taking. This is great bodhi, which can obstruct the vows of all conditioned grasping. Phenomenon after phenomenon is the middle; beyond the high there is no low, and beyond the low there is no high. What phenomenon can be taken? What phenomenon can be abandoned?