金光明經文句記 3.247

3.247

二、「夫眾」下，初、教義；二、觀行。一念心者，趣舉一念也。以妙三觀調妄即真，名真明發。或至初住、或至六根、或成五品，皆得名為成真果也。故《止觀義例》道樹之喻，觀陰等境成不思議，名為生芽；初品已上皆名生果。彼修止觀生芽生果，與今觀心真明真果，法喻相當。調一切等者，乃一心觀成，歷彼彼心無不成觀。與彼《義例》淨心遍歷，任運泯合，其意亦同。

Second, from 'Now, sentient beings' onward: first, the doctrinal meaning; second, the contemplative practice. 'A single thought-moment of the mind' refers to taking up any single thought-moment at will. Regulating delusion into truth through the wondrous threefold contemplation is called the arising of true illumination. Reaching either the first abodes, or the six sense faculties, or accomplishing the five grades—all can be called accomplishing the true fruit. Therefore, in the metaphor of the tree of the Path in the Zhiguan yili (General Principles of Great Concentration and Insight), contemplating objects such as the aggregates to accomplish the inconceivable is called sprouting; the first grade and above are all called bearing fruit. Their cultivation of concentration and insight sprouting and bearing fruit matches the Dharma and metaphor of the mind contemplation's true illumination and true fruit here. 'Regulating all', etc., means that once the contemplation of the single mind is accomplished, as one traverses this or that mind, there is none that does not become contemplation. This is identical in meaning to the pure mind traversing everywhere and spontaneously coalescing in that Yili.