金光明經文句記 5.234

5.234

二、「此中」下，示觀明本，二：初、令思觀義。自思之者，稟斯宗人合知三種修觀之法，故疏不示，令其自思。今恐後學未能別之，不免略說。此於三種是託事觀，謂託世天明於諦境，託於人王明於妙觀，即此一念性是義天。依止此天，能令此觀不起邊倒，名天護義中觀也。觀合義天，同天之德。不分而分，名天分德。空觀也。義天神力加妙觀故，能歷諸境皆得圓融，假觀也。又託人王修理觀者，全諦起觀，中觀雙照即父母義。空觀伏惑，即魁膾義。假觀立法，即執樂義。此諦此觀皆離縱橫，秖於一心具茲六義。

Second, from "Herein" onward, points out contemplation and clarifies the fundamental source, in two: first, prompting one to contemplate the meaning. As for 'reflecting on it for oneself', those who inherit this school are supposed to understand the threefold method of cultivating contemplation; hence the Commentary does not explicitly point it out, but lets them reflect on it themselves. Now, fearing that later students might fail to distinguish them, I cannot avoid explaining them briefly. Among the three types, this is contemplation relying on phenomena: namely, relying on mundane devas to illuminate the objective realm of truth, and relying on human kings to illuminate wondrous contemplation. This very single thought's nature is the heaven of meaning. Depending on this heaven, it can prevent this contemplation from giving rise to extreme and inverted views; this is termed the middle contemplation of the meaning of 'heavenly protection'. When contemplation accords with the heaven of meaning, it shares the virtue of heaven. Dividing without division is termed 'heavenly allotment of virtue'; this is the contemplation of emptiness. Because the spiritual power of the heaven of meaning augments wondrous contemplation, enabling it to range through all realms and render them all completely integrated, this is the contemplation of provisionality. Furthermore, as for cultivating the contemplation of principle relying on human kings: when contemplation is fully raised from the truth, the middle contemplation illuminates both [emptiness and provisionality] simultaneously, which is the meaning of 'parents'. The contemplation of emptiness subdues delusions, which is the meaning of 'executioner'. The contemplation of provisionality establishes phenomena, which is the meaning of 'securing joy'. Both this truth and this contemplation are free from vertical and horizontal [disparities]; only within the single mind are these six meanings complete.