金光明經文句記 5.199

5.199

二、「若作」下，對次家五性。境界既以合入緣因，遂取知法分齊之句而為果性究盡實相，名智照分明，見無分齊之分齊也。如云「智度大海，佛窮其底。」豈非無底而為底耶？乃以安住諸法如性，一切皆能含受一切，同名果果性。此則果後任運永永雙遮雙照也。二、「若然」下，章安例兩五句，二：初、例上合對。二、「師雖」下，準義須釋。五性秖是開於三法，三番五句既其番番對於三法，亦合番番對於五性。後之二番大師不釋，意云可見；章安恐後學不知，故略指云義例應爾，復令講者伸釋其意，故云「準須釋出」等也。第二番中，智光是了因性；智炬是境界性，知境不濫如炬照物；智行是緣因性；智聚是果性；智境是正因性。若依次師沒境界性者，則智炬是果果性，斷德對機不濫也。第三番中，正解顯體是了因性；正觀體顯既當報身，合是果性；正能分別是境界性；正解於圓是緣因性；正能覺了是正因性。若依次師沒境界性，則以正能分別為果果性，果後應機任運分明也。

Second, from 'If making' downward, matching the next house's five natures. Since the realm has already been merged into the conditional cause, one takes the line 'knowing the boundaries of phenomena' as the fruit-nature: completely exhausting the true mark is called 'illumination of wisdom being distinct', seeing the boundary of that which has no boundary. Just as it is said: 'The great ocean of the perfection of wisdom—the Buddha plumbs its bottom.' Is this not taking the bottomless as bottom? Then, taking 'peacefully abiding in the suchness-nature of phenomena, everything being able to contain all' is equally called the fruit-fruit nature. This is the spontaneous, everlasting double-cessation and double-illumination after the fruit. Second, from 'If so' downward, Zhang'an parallels the two sets of five lines, in two: first, paralleling the above combination. Second, from 'Although the Master' downward, according with the meaning, they must be explained. The five natures are simply the opening of the three dharmas; since the three rounds of five lines each match the three dharmas in every turn, they should also match the five natures in every turn. The Master did not explain the latter two rounds, meaning that they are readily apparent; Zhang'an, fearing that later students would not understand, briefly pointed out that the principle of the analogy should be so, and further enjoined the lecturer to unfold and explain its meaning; hence he says 'accordingly one must explain them out', etc. In the second round: 'light of wisdom' is the revealing cause-nature; 'torch of wisdom' is the realm-nature, knowing the realm without confusion, like a torch illuminating objects; 'action of wisdom' is the conditional cause-nature; 'accumulation of wisdom' is the fruit-nature; 'realm of wisdom' is the direct cause-nature. If following the second master who submerges the realm-nature, then 'torch of wisdom' is the fruit-fruit nature, the virtue of severance not being confused when facing capacities. In the third round: 'correct understanding manifesting the essence' is the revealing cause-nature; since 'correct contemplation with essence manifested' corresponds to the retribution body, it must be the fruit-nature; 'correctly being able to differentiate' is the realm-nature; 'correctly understanding the rounded' is the conditional cause-nature; 'correctly being able to be aware and understand' is the direct cause-nature. If following the second master who submerges the realm-nature, then 'correctly being able to differentiate' is taken as the fruit-fruit nature, being clear and distinct spontaneously in responding to capacities after the fruit.