金光明經文句記 5.63

5.63

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!