金光明經文句記 5.176

5.176

三、「如法」下，後句明中觀。以二觀等者，出安住行相也。圓論三觀若非一心，觀體則縱；若其不以二為方便、中為真實，觀體則橫。今論三觀不縱不橫，如此修之，即能安住十界之法，如於本性即修成性，功由一心三觀之力也。故荊谿云：「以正觀安故，世諦方成不思議也。」此則雙遮中道也。雙照二諦，故言含受。遮乃遮情，照則照性，邊情既泯，二諦皆中。中既不偏，是故空假各含一切。經云「於一切法含受一切法，不作雙照中道解之。」經意莫顯也。

Third, from "In accordance with dharma" downward, the latter phrase clarifies the contemplation of the middle. Speaking of "through the two contemplations, etc." brings out the practice-characteristics of peaceful abiding. If the three contemplations in their perfect discussion were not in one mind, the substance of contemplation would be vertical; if they did not take the two as expedient means and the middle as real, the substance of contemplation would be horizontal. Now, discussing the three contemplations as neither vertical nor horizontal, if one cultivates them like this, one will be able to peacefully abide in the dharmas of the ten realms; just as in original nature one cultivates and achieves nature, the efficacy derives from the power of the threefold contemplation in one mind. Therefore Jingxi says: "Because they are stilled by correct contemplation, worldly truths only then become inconceivable." This is the Middle Way that negates both extremes. Because it double-illuminates the two truths, it is said to contain and receive them. Negating is negating sentiments; illuminating is illuminating nature. Once extreme sentiments are extinguished, both truths are centered. Since the middle is not one-sided, therefore emptiness and provisionality each contain everything. The sūtra says: "Containing and receiving all dharmas within all dharmas." If one does not explain this as the Middle Way that double-illuminates, the sūtra's meaning will not be made clear.