金光明經文句記 4.166

4.166

初、引《釋論》明助正。三解脫者，謂空、無相、無作，從三證果，名解脫門。解脫、涅槃，二名一體。道品是開門法者，小乘則以十六行觀為三脫門，今品則以即空假中為三脫門。欲此門開，須以道品調試修之，如以念處四種修於即空假中，正勤四種乃至八正調試修之，亦復如是。小乘三脫，七科調試，其義亦然，俱以道品為開門法。九想者，一脹想、二壞想、三血塗漫、四膿爛、五青瘀、六噉、七散、八骨、九燒。若約小乘，有二種人：一、壞法人，但求斷苦，即至燒想，成慧解脫人。二、不壞法人，來住骨想，不進燒想，得有流光等功德具足，成俱解脫人。今明菩薩見禪實相，名修達禪，永異於小。大小雖異，俱以不淨助開三解脫。於助開中，不淨九想破欲先鋒，故名初門。

First, citing the Commentary (*Mahāprajñāpāramitopadeśa*) to clarify assisting the correct [contemplation]. The three liberations refer to emptiness, signlessness, and wishlessness; realizing the fruit from these three is called the gates of liberation. Liberation and nirvāṇa are two names for one entity. As for the factors of enlightenment being the method for opening the gates: the Hīnayāna takes the contemplation of the sixteen aspects as the three gates of liberation, whereas the present chapter takes being identical to emptiness, provisionality, and the middle as the three gates of liberation. If one wishes these gates to open, one must practice by tempering and testing them with the factors of enlightenment; just as one practices being identical to emptiness, provisionality, and the middle through the four applications of mindfulness, so too does one temper and test them through the four right efforts up to the eightfold noble path. For the Hīnayāna's three liberations, tempering and testing through the seven categories is likewise the same: both take the factors of enlightenment as the method for opening the gates. The nine visualizations are: first, the visualization of distension; second, the visualization of rupture; third, bloody smear; fourth, pus and rot; fifth, bluish discoloration; sixth, consumption [by scavengers]; seventh, scattering; eighth, bones; ninth, incineration. In terms of the Hīnayāna, there are two kinds of people: first, the person of ruined faculties, who only seeks to sever suffering, thereupon proceeds to the visualization of incineration, and becomes a person liberated by wisdom; second, the person of unruined faculties, who stops and dwells at the visualization of bones and does not proceed to the visualization of incineration, attains full possession of merits such as flowing light, and becomes a person liberated in both ways. Now, clarifying that a bodhisattva sees the true mark of dhyāna is called practicing mastered dhyāna, which is forever different from the small [vehicle]. Although the great and the small differ, both use impurity to assist the opening of the three liberations. In assisting the opening, the nine visualizations of impurity are the vanguard for destroying desire; hence they are called the initial gate.