金光明經文句記 4.189

4.189

二、「今舉」下，明析體有殊，二：初、約共三乘明析觀；二、約不共菩薩明體觀。諸文所明，實有滅空為析，幻有即空名體。今明幻有即中為體，乃以實滅及以幻空俱名為析，以其未達諸法實體，體義不成。由謂諸法終歸無常，秖是析義。今明諸法一一常住，既見法實名為妙體。初義分二：初、別釋，二：初、約二乘明觀，二：初、生空觀，二：

Second, from 'Now citing...' onward, clarifying that analysis and embodiment have a distinction, in two parts: first, explaining the analytical contemplation with reference to being shared with the three vehicles; second, explaining the embodied contemplation with reference to the unshared bodhisattva. What various texts explain is that taking real existence as extinguished into emptiness is 'analysis', while illusory existence being identical to emptiness is called 'embodiment'. Now, clarifying that illusory existence is identical to the middle is 'embodiment', so that both real extinction and illusory emptiness are called 'analysis', because they have not yet realized the true substance of all dharmas, and the meaning of embodiment is not fulfilled. Since they consider that all dharmas ultimately return to impermanence, this is merely the meaning of analysis. Now, clarifying that each and every dharma is eternally abiding, having seen the reality of dharmas, it is called the subtle embodiment. The first meaning is divided into two: first, distinctively explaining, in two parts: first, clarifying contemplation with reference to the two vehicles, in two parts: first, the contemplation of the emptiness of persons, in two parts: