金光明經文句記 4.130

4.130

初、對假想辨。前三者，即此集境自立三科，謂集起相等，是慧行正觀之境。後一即假想，是行行助道觀境。此九行經文既相連，又俱言四大，似難分別，故以前三對於後一而論正助以區別之。又前一者，即以集境三中初一對後假想而論生滅，以前一云「從諸因緣和合而有」及云「地水火風合集成立」，後一乃云「水火風種散滅壞時」，豈非四大生滅相耶？而言生滅皆從種無明者，彰此生滅不離迷妄也。故前生云妄想故起，至後滅云散滅壞時此乃死支，合云憂悲苦惱，斯是無明之果，復是無明之因。故論云「老死有果，所謂無明。無明有因，乃指老死。」是故生滅皆從無明。

First, distinguishing in contrast to provisional contemplation. The "former three" refers to the fact that within this object of origin itself, three categories are established—namely, the characteristics of origination, and so forth—which are the objects of direct contemplation through the practice of wisdom. The "latter one" is precisely provisional contemplation, which is the object of contemplation that aids the path through the practice of action. Since these nine lines of sūtra text are continuous and all speak of the four great elements, they might seem difficult to distinguish; therefore, the former three are contrasted with the latter one to discuss direct [contemplation] and auxiliary [contemplation] in order to distinguish them. Furthermore, regarding the "former one": this takes the first of the three within the object of origination and contrasts it with the latter provisional contemplation to discuss arising and ceasing. Because the former one says, "existing from the harmonious combination of causes and conditions," and says, "the coming together and establishment of earth, water, fire, and wind," while the latter one then says, "at the time when the seeds of water, fire, and wind disperse, cease, and break apart"—is this not the characteristic of the arising and ceasing of the four great elements? When it is said that arising and ceasing both derive from the seed of ignorance, it reveals that this arising and ceasing is never separate from delusion and error. Thus, the former arising says that it arises due to false conception, whereas when it comes to the latter ceasing, saying "at the time of dispersing, ceasing, and breaking apart," this is the link of death, which corresponds to sorrow, lamentation, suffering, and distress; this is the fruit of ignorance, and also the cause of ignorance. Therefore, the treatise says: "Old age and death have a fruit, namely ignorance. Ignorance has a cause, which points to old age and death." For this reason, arising and ceasing both derive from ignorance.