金光明經文句記 6.196

6.196

初、明於事觀理。言三觀心者，寄身等境示空假中能觀三觀心也。近有講人不知，便謂後人妄加心字。亦由向迷心為所觀，致有踳駮。斯之疎謬，不可云也。止如《十六觀經》本明佛觀，疏云「心觀為宗」，或不見斯意，乃妄有穿鑿。今之學者，切宜思之。觀身不得身者，先明身觀，推檢四大本無實性，名身性空；但有名字，即身相也。名字多種，且舉六度十度等，如身行布施名檀、身離諸非名戒、身受所辱名忍、身勤前行名進、身能安靜名禪、身了體空名慧、身行其巧名方便、身立盟誓名願、身利及於他名力、身出生死名智。身乃至身行八萬塵沙法門，行者隨受名字，達名無名，名身相空。推檢性相雖空，而色心諸法宛然，故空不定空、假不定假，非空非假皆真實妙性，名顯中道也。觀身既然，口意例解。

First, explaining the contemplation of the principle upon phenomenal activities. As for 'the mind of the three contemplations', relying on the objects such as the body, it reveals the mind capable of the three contemplations of emptiness, provisionality, and the middle. Recently there have been lecturers who, not understanding this, went on to claim that later people erroneously added the character 'mind'. This was also due to previously confusing the mind as being the object of contemplation, which resulted in self-contradictions. The crudeness and error of this cannot be fully stated! Just as with the Guan Wuliangshou jing, which originally clarifies the contemplation of the Buddha, the commentary states that 'contemplation of the mind is the main theme'; some do not see this meaning and make baseless, far-fetched interpretations. Today's students should deeply reflect upon this. As for 'contemplating the body, one cannot apprehend the body', it first explains the contemplation of the body: examining that the four great elements originally have no real nature is called the body's nature being empty; there are merely names, which are the characteristics of the body. There are multiple kinds of names, but let us temporarily cite the six perfections, the ten perfections, and so forth: such as the body practicing giving being named dāna, the body keeping free from faults being named śīla, the body enduring insults being named kṣānti, the body striving forward being named vīrya, the body being able to be tranquil being named dhyāna, the body realizing that the essence is empty being named prajñā, the body acting with skillfulness being named upāya, the body establishing vows being named praṇidhāna, the body extending benefits to others being named bala, and the body transcending birth and death being named jñāna. The body even practices eighty thousand dust-and-sand-like Dharma-gates; the practitioner, in accordance with receiving these names, realizes that names are non-names, which is called the body's characteristics being empty. Although examination shows nature and characteristics to be empty, the various phenomena of form and mind are vividly apparent; therefore, emptiness is not definitively empty, and provisionality is not definitively provisional; neither empty nor provisional, both are the real, wondrous nature, which is called manifesting the Middle Way. The contemplation of the body being like this, the mouth and mind should be understood by analogy.