金光明經文句記 5.8

5.8

二、「若不」下，明利益。而且先明不觀有損。侵害心王，妙智不發也；毀損境界，諦理不彰也。心王至迸散，示迷三德而為三障。雖論三障，迷由煩惱，故云俱為鬼神所惱。「能觀」下，正示觀之有益。無明即明，為能觀智。此觀觀苦，生死即涅槃也；此觀觀集，煩惱即菩提也。控御等者，不動諸見而修道品、不斷癡愛起諸明脫，如斯控御豈獨不被侵害，而能顯理備德，顯理故諦境國安、備德故心數民寧，以轉八萬塵勞成八萬定慧也。自行了達既其若此，令他修證豈不然乎？託護世天王之事，修觀獲益其相略爾。

Second, from "if not" onward, clarifies the benefits. Furthermore, it first clarifies that failing to contemplate brings harm. Encroaching on the mind-king means wonderful wisdom does not arise; damaging the objective realm means the principle of the truths is not manifested. From the mind-king down to dispersing in disorder shows how deluding the three virtues becomes the three obstacles. Although the three obstacles are discussed, the delusion stems from afflictions; hence it says they are all afflicted by ghosts and spirits. From "able to contemplate" onward, directly shows that contemplation has benefits. Ignorance being identical to illumination serves as the wisdom capable of contemplating. This contemplation contemplates suffering: saṃsāra is identical to nirvāṇa; this contemplation contemplates accumulation: afflictions are identical to bodhi. "Controlling and governing" and so forth: without stirring the various views, one cultivates the factors of enlightenment; without severing folly and attachment, one gives rise to the various illuminations and liberations. With such control and governance, not only are they not encroached upon or harmed, but they can manifest principle and complete virtues: because principle is manifested, the state of the realm of the truths is at peace; because virtues are completed, the citizens of the mental factors are at rest, thereby transforming the eighty-four thousand dust-afflictions into eighty-four thousand samādhis and wisdoms. Since one's own practice and thorough comprehension are like this, how could causing others to cultivate and realize it not be so as well? Relying on the matter of the world-protecting heavenly kings, the characteristics of cultivating contemplation and obtaining benefit are briefly like this.