金光明經文句記 5.181

5.181

三、後一句示性淨。前云智光乃至智聚，四名但召能照之智。唯此智境雖亦標智，體是諦理義當所照，故疏引經「法如如智，此智與法如如冥故」，意彰境智如如不二。然而此說人皆知之，所解終成二物相合，蓋以不曉境智之體故也。欲知境體，須簡頑境及偏小妄心假立真如，此境安能與智不二？今依馬鳴，立境體者所謂本覺，其智體者所謂始覺。故《起信論》云「所言覺義者，謂心體離念，離念相者等虛空界無所不遍，法界一相即是如來常住法身，依此法身說名本覺（文畢）。」此覺是性，全性起修名為始覺。論云始覺者，即同本覺。既云離念，豈有思議？既等虛空無所不遍，豈有一時一塵一心而非本覺乃始覺耶？是故得云三世十方生佛依正為所觀境，三世一方生佛依正為能觀智。境智名別，其體不殊，是故能所二而不二。境照於境、境照於智、智照於智、智照於境，此四句說，說即無說、無說而說。此四句照，照而無照、無照而照。不可思議智境，斯之謂歟！此之智境須論六即，今是分真、究竟二位。

Third, the last line indicates pure nature. The preceding 'light of wisdom' up to 'accumulation of wisdom'—these four names denote only the wisdom that is able to illuminate. Only this 'realm of wisdom', although also labeled 'wisdom', has for its substance the principle of truth, whose sense corresponds to what is illuminated. Hence the Textual Commentary quotes the sūtra: 'The wisdom of the suchness of phenomena, because this wisdom is dark-joined with the suchness of phenomena,' meaning to make clear that realm and wisdom are suchness and non-dual. However, although all people know of this explanation, what they understand ends up being the union of two separate entities; this is simply because they do not understand the essence of realm and wisdom. If one wishes to understand the essence of the realm, one must eliminate inert realms and the true suchness falsely posited by the biased and inferior deluded mind. How could such a realm be non-dual with wisdom? Now, relying on Aśvaghoṣa, that which establishes the essence of the realm is the so-called original enlightenment; that which is the essence of wisdom is the so-called initial enlightenment. Therefore the Awakening of Faith says: 'What is called the meaning of enlightenment is that the mental essence is free from thought. That which is free from the marks of thought is equal to empty space, pervading everywhere. The single mark of the realm of phenomena is itself the Tathāgata's constantly abiding Dharma-body. Relying on this Dharma-body, it is spoken of as original enlightenment' (end of text). This enlightenment is the nature; activating cultivation entirely from the nature is called initial enlightenment. The treatise says that initial enlightenment is identical to original enlightenment. Since it says 'free from thought', how could it be conceivable? Since it is equal to empty space and pervades everywhere, how could there be a single time, a single dust particle, or a single mind that is not original enlightenment and indeed initial enlightenment? Therefore, one can say that the dependent and proper [retribution] of sentient beings and Buddhas in the three times and ten directions is the realm that is contemplated, and the dependent and proper [retribution] of sentient beings and Buddhas in the three times and one direction is the wisdom that contemplates. Realm and wisdom differ in name, but their essence is not distinct; therefore, subject and object are two and yet not two. Realm illuminates realm, realm illuminates wisdom, wisdom illuminates wisdom, wisdom illuminates realm—concerning these four statements, speaking is non-speaking, and non-speaking is speaking. Concerning these four illuminations, illuminating is non-illuminating, and non-illuminating is illuminating. Inconceivable realm of wisdom—is this not what is meant! For this realm of wisdom, one must discuss the six identities; here it refers to the two stages of partial reality and ultimate.