金光明經文句記 4.90

4.90

二、引證。十番檢境智者，境謂十境，智謂十乘。言十境者，一陰入境、二煩惱境、三病患境、四業相境、五魔事境、六禪定境、七諸見境、八增上慢境、九二乘境、十菩薩境。陰乃現前，九則待發。若現若發，一一境界皆須修於十乘觀智。言十乘者，一觀不思議境、二依境發菩提心、三巧安止觀、四破法遍、五識通塞、六調道品、七對治助開、八知次位、九安忍、十無法愛。此十都為十種境絕於思議，是故五品得觀行絕，十信乃得相似論絕，四十一位分證論絕，妙覺乃能究論絕也。下文即是散脂自說名密之義，乃名境智俱不思議。新本言法，即是境也。如者，不異也。皆重言者，蓋以境智本來不異，以情異故，今復不異。故東陽大士云：「一是本性如，二是滅結如。智不異境，故曰如如法；境不異智，故曰如如智。」斯皆明於不思議意也。

Second, citing proof. Ten rounds of examining objects and wisdom: 'objects' refers to the ten objects, and 'wisdom' refers to the ten vehicles. Regarding the ten objects: first, the object of aggregates and sense-fields; second, the object of afflictions; third, the object of sickness; fourth, the object of karmic marks; fifth, the object of demonic events; sixth, the object of dhyāna concentrations; seventh, the object of various views; eighth, the object of excessive pride; ninth, the object of the two vehicles; tenth, the object of bodhisattvas. The aggregates are present right now; the other nine await manifestation. Whether present or manifest, for each and every realm of objects one must cultivate the contemplative wisdom of the ten vehicles. Regarding the ten vehicles: first, contemplating the inconceivable object; second, generating bodhicitta based on the object; third, skillfully settling śamatha and vipaśyanā; fourth, refuting dharmas everywhere; fifth, recognizing opening and obstruction; sixth, tuning the path factors; seventh, using remedies to assist opening; eighth, knowing the ranks and stages; ninth, pacifying endurance; tenth, having no dharma-attachment. These ten all serve to make the ten kinds of objects cut off from conceptual thought. Therefore, the five grades of disciples attain cessation through contemplative practice; the ten stages of faith then attain cessation in terms of resemblance; the forty-one stages attain cessation in terms of partial realization; and wondrous awakening alone can discuss ultimate cessation. The passage below is what Samjayin himself expounds as the meaning of the name 'secret'; this is called both objects and wisdom being inconceivable. What the new translation calls 'dharma' is precisely the object. 'Suchness' (tathatā) means non-difference. Both are repeated because objects and wisdom are originally non-different; having become different due to sentient feelings, they are now made non-different again. Thus the Great Being of Dongyang said: 'First is suchness of the original nature; second is suchness of the destruction of fetters. Wisdom is not different from the object, hence it is called the dharma of suchness-suchness; the object is not different from wisdom, hence it is called the wisdom of suchness-suchness.' These all clarify the meaning of the inconceivable.