金光明經文句記 2.75

2.75

二、「如」下，別釋心口，二：初、明心離諸相而觀。所非內外，或約自他、或約根塵、或約心法、或約法性對於無明。此等內外雙亦雙非，皆成四相。妙觀得脫皆離此四，亦不以無四相觀而得解脫。性空非四、相空非無，此之二空名濫通教，須就圓理揀彼徧空。圓理者何？謂諸四相不出本覺，全本為始、即境是觀，豈更偏著四種之性及無四之相？「非此二空」下，名解脫。

Second, from "As" downward, separately explaining the mind and the mouth, in two [parts]: first, explaining that the mind contemplates while free from all marks. What is negated as internal or external is either based on self and other, based on faculties and dusts, based on mind and dharmas, or based on the Dharma-nature paired against ignorance. These internals and externals, both-both and neither-neither, all constitute the four marks. Attaining liberation through wonderful contemplation means being free from these four, nor is liberation attained by means of a contemplation devoid of the four marks. Nature-emptiness is not the four; mark-emptiness is not non-existence. The names of these two types of emptiness are confounded with the shared teaching, so one must rely on the perfect principle to distinguish them from that biased emptiness. What is the perfect principle? It means the various four marks do not go beyond original enlightenment; entirely using the original as the beginning, the object is immediately the contemplation; how could one further be biasedly attached to the four natures or the marks devoid of the four? From "not these two types of emptiness" downward, it is named liberation.