金光明經文句記 6.61

6.61

二、觀釋者，此品所詮是佛自敘宿命所作淨佛國因，文中雖說除果報病，意乃通結四教機緣。是故大師事解之後示觀心法，明彼流水結緣之意。如《觀音疏》釋於七難帖文但在事中，火等至觀行釋方明。三障四教，今豈不然？問：既結四教生土之機，何故但約停心方便而論觀心？答：語似三藏停心之法，意則不然。何者？以四分名通界內外，數息等四，四教行人無不修證。今之觀解約此而論，彌顯除病結緣之意。分三：

Second, the contemplation explanation: what this chapter expounds is the Buddha's own narration of the causes for purifying the Buddha land performed in his past lives. Although the text speaks of curing retributive illnesses, the intent actually connects comprehensively with the capacities of the four teachings. Therefore, after the phenomenal explanation, the Great Master shows the method of contemplating the mind, clarifying Jalavāhana's intent to establish karmic affinity. Just as the Guanyin Commentary's literal explanation of the seven perils is merely phenomenal, whereas fire and so forth are only made clear in the contemplation practice explanation—with the three obstacles and the four teachings, how could it not be so here? Question: Since it establishes affinity for the capacities of the four teachings to be born in the land, why does it discuss the contemplation of the mind solely in terms of the expedients of calming the mind? Answer: The words resemble the Tripiṭaka teaching's method of calming the mind, but the intent is not so. Why? Because the names of the four divisions apply both inside and outside the realms, and practitioners of the four teachings all cultivate and realize the four methods such as counting breaths. Discussing it now in terms of this contemplative explanation makes the intent of curing illness and establishing affinity even more evident. This is divided into three parts: