金光明經文句記 5.63

5.63

初、事釋。人王至金光者，心存，即三智金光明也。至典，即三諦金光明也。智諦合，即起事用金光明也。以色心不二故，香隨智遍。「迴施」下，天王意云：若以法利迴施我等，我等皆得。故以光照天宮為表。龍猶屬畜，對天并鬼成三法界。言法界者，今從解脫所燒之香非法界者，何能周遍？三趣之體非法界者，豈能承受？二觀釋上之所說，雖談諦智猶是約教，示經力用、未論觀行。今之所論，的就研心令觀詣理。故荊谿云：「本雖久遠、圓頓雖實、第一義雖理，望觀屬事。」此乃託事觀心、借義成行。三智妙解如火能然，三諦融心如香離臭，起三學行如煙氤氳，真本覺照故曰金光。行冥真故無礙而照，但期觀行契金光明，功用自然相周沙界。唯務相現、內觀不修，心緣五塵，魔必得便。慎之慎之。

First, explaining through phenomenal aspects. Regarding "the human king to golden light": maintaining the mind is the Suvarṇaprabhāsa of the three wisdoms; the supreme scripture is the Suvarṇaprabhāsa of the three truths; the convergence of wisdom and truths activates the Suvarṇaprabhāsa of phenomenal function. Because form and mind are non-dual, the fragrance extends everywhere in accord with wisdom. Regarding "dedicating and bestowing" onward, the heavenly king's intention is: if the benefit of the Dharma is dedicated and bestowed upon us, we shall all obtain it. Hence, the light illuminating the heavenly palaces serves as a sign. Dragons still belong to animals; contrasted with gods and ghosts, they constitute three dharma realms. As for speaking of the "dharma realm": if the fragrance burned in accordance with liberation were not the dharma realm, how could it spread everywhere? If the substance of the three destinies were not the dharma realm, how could they receive it? Second, explaining through contemplation. What was stated above, though discussing truth and wisdom, was still based on the doctrinal teaching, showing the power and function of the sūtra, without yet discussing contemplative practice. What is discussed now specifically concerns investigating the mind so as to make contemplation reach the principle. Therefore, Jingxi says: "Though the original is distant, though the perfect and sudden is real, though the supreme truth is principle, when viewed from contemplation, they belong to phenomenal practice." This is relying on phenomenal matters to contemplate the mind, and borrowing meanings to accomplish practice. The wondrous understanding of the three wisdoms is like fire that can burn; the three truths harmonising the mind are like incense free from foulness; giving rise to the practices of the three learnings is like smoke permeating densely; the illumination of true fundamental awakening is therefore called golden light. Because practice is merged with the true, it illuminates without obstruction; one only seeks for contemplative practice to tally with the golden light, and its function will naturally encompass the realm of sands. If one only attends to outward signs without cultivating inner contemplation, the mind being conditioned by the five sense-objects, Māra is bound to find an opening. Beware, beware!