金光明經文句記 3.98

3.98

初、引經示妙。端坐者，身儀也。禪波羅蜜具出坐法，須者宜檢。念實相者，懺罪觀也。實相無相，當云何念？必以無念之念念無相之相，以無相相相無念念。若於念外別有實相、實相之外別有於念，則非此經念實相也。眾罪等者，滅罪所以也。前念實相，蓋體修惡即是性惡，性惡照明斯為慧日，修惡本虛如銷霜露。我心等者，亦出此經。心性本來即空假中，離三惑染，名曰自空。十界罪福、二我叵得，誰為主宰？如此體達是無生懺，故使如來立三種名。

First, citing the sūtra to show the wonder. Sitting upright is the bodily deportment. The Zen Boluomi fully presents the method of sitting; whoever needs it should examine it. Mindful of the true mark is the contemplation that repents of sin. The true mark has no mark; how should one be mindful of it? One must be mindful of the mark of marklessness with mindfulness of non-mindfulness, marking non-mindful mindfulness with the mark of marklessness. If apart from mindfulness there is a separate true mark, or apart from the true mark there is a separate mindfulness, then it is not the mindfulness of the true mark of this sūtra. As for "all sins," and so on, it is the reason for the eradication of sins. Formerly being mindful of the true mark was realizing that cultivated evil is identical to inherent evil; inherent evil illuminating is the sun of wisdom, and cultivated evil is fundamentally empty, like melting frost and dew. As for "my mind," and so on, it also comes from this sūtra. The nature of mind is fundamentally identical to emptiness, provisionality, and the middle; being free from the defilement of the three delusions is called naturally empty. Sins and blessings across the ten realms, as well as the two selves, are ungraspable; who could be the master? Realizing and penetrating like this is the repentance of non-arising; therefore, the Tathāgata established three designations.