金光明經文句記 5.27

5.27

二、以法護國。即是述其護國所以。無法安能護持國土？而其所以有內有外、外即世法、內即心法。若但行說世間之法，則令此經非方等教。天王全是凡夫心口，須知文文皆有世間出世間意，但以此句顯內義便，故云正與觀心相應。如下〈散脂鬼神品〉中諸文，且順世法詮辨。及至自述得名之由，則全廢事解，故云「現見不思議智境、不思議智光」，乃至云「我能安住一切法如性，於一切法含受一切法」。境智若是，故名為密，方能外現鬼神大將。豈非有理密故乃有事密？今文經雖不顯，大師得意，乃以行說諦智之法，而為護世安民所以。心數不行等者，心心數法全體即是方便般若，心王邪故數行邪境；今王既正導令不行、不行而行、行深般若到於彼岸。

Second, protecting the state through the Dharma. That is, explaining the reason for protecting the state. Without the Dharma, how could one protect and preserve the country? And that reason includes both an internal and an external: the external is worldly dharmas, and the internal is mental dharmas. If one only practiced and preached the dharmas of the mundane world, it would cause this sūtra not to be a Fangdeng (Vaipulya) teaching. The heavenly kings are wholly ordinary beings in mind and speech; one must know that every passage contains both mundane and supramundane meanings. It is only because this sentence conveniently reveals the internal meaning that it says it directly corresponds to the contemplation of the mind. Just as in the various passages below in the "Chapter on the Spirits of Samjñāya", it temporarily explicates in accordance with mundane dharmas. But when it comes to his own explanation of the origin of his name, phenomenal interpretations are entirely discarded; thus it says, "He directly sees the sphere of inconceivable wisdom, the light of inconceivable wisdom," and further says, "I am able to abide securely in the suchness-nature of all dharmas, containing and receiving all dharmas within all dharmas." When sphere and wisdom are like this, it is therefore called esoteric; only then can he outwardly manifest as a great general of spirits. How could it not be that because there is the esoteric of principle, there is consequently the esoteric of phenomena? Although the present text of the sūtra does not reveal it, the Great Master grasped the meaning and thus took practicing and preaching the Dharma of the truths and wisdom as the reason for protecting the world and pacifying the people. Regarding "the mental factors do not function," etc.: the entire substance of the mind and its mental factors is itself expedients and prajñā. When the king of the mind is corrupt, its factors constantly engage corrupt spheres; now, since the king has guided them properly to make them not function, not functioning is itself functioning, functioning in profound prajñā to reach the other shore.