--- title: "金光明經照解 · 十境觀修顯" description: "金光明經照解是宋代僧人宗曉對《金光明經》所作的注釋性著作。該書誕生於中國佛教注疏傳統鼎盛的宋代，宗曉法師旨在闡發這部重要大乘經典的深奧義理。其主要內容是對《金光明經》的經文進行逐句疏解，重點闡釋其護國佑民、懺悔除罪及諸天護法等核心思想。在佛教地位上，此作是研究《金光明經》及宋代佛教思想的重要文獻，為後世理解這部被譽為護國三經之一的經典提供了權威的注解，具有很高的學術和歷史價值。" url: "https://rushiwowen.co/en/r/cmcyemjdc0stcl204r2ulbfyp" --- ### ○十境觀修顯 > Ten Contemplations for Cultivating Insight 荊溪禪師曰：固蔽理觀深微，但以事相消文，稱弘法華者遠矣。余總括羣典，助解斯經，深惟先訓，無以自勵。謹案山家教部，略述觀心法要，自印其心，或有見聞，能隨喜否？ > Master Jingxi said: "Those who cling rigidly to superficial views of the profound principles, merely glossing over the text with literal interpretations, are far from truly illuminating the Lotus Sutra." I have gathered the essence of numerous teachings to aid in understanding this sutra, deeply reflecting on the guidance of my predecessors, yet finding nothing to spur myself further. Respectfully adhering to the doctrinal framework of the Tiantai school, I briefly outline the essential methods of contemplation to seal my own mind. Should anyone encounter this, would they perhaps rejoice in it? 原夫此經法性之理，如來之所游歷，葢聖人果證之法也。若欲開發自己寶藏，應希驥思齊，即聞而修，觀成理顯，方為善美。故四明師曰：心雖本玅，觀未成時，但名陰入是也。今欲造修初心之人，當用佛眼種智，解了金光明三字法門，是法非譬，即我現前第六識心。此心即所觀之境，亦即能觀之觀，當處不可思議微玅尊貴，即是中觀。此中寂而常照，能發智照理，即法性之光，是曰空觀。智既照理，則行人任運，膚色充潔，乃法性能多利益，使心王心數皆明，斯為假觀。然此三觀，遠稟釋尊，近承龍樹，全由性發，匪假修成。秪於一心，宛有三用：一空一切空，若假若中而俱空，則三觀悉彰，蕩相也；一假一切假，若空若中而俱假，則三觀悉明，立法也；一中一切中，若空若假而俱中，則三觀悉成，絕待也。如是修者，終日遣蕩，而諸法皆成；終日立法，而纖塵必盡；終日絕待，而二諦宛然。泯情慮，亡竝別，破一切相，即一切法，稱性而觀，寂爾而照，能所俱泯，諦觀無二。既達此已，對一切境，以此觀而照了之；立一切行，以此觀導達之；辦一切事，以此觀成就之；起一切教，以此觀敷演之。捨此則便同眾魔，離此則未起諸外。故大論曰：除諸法實相，餘皆落魔事。迦葉言：未聞大涅槃前，皆是邪見人也。大矣哉！一心三觀之玅宗也。如此人能於金光明三字之中，修無所修，修乎三觀；破無所破，破乎三惑；顯無所顯，顯乎三諦；證無所證，證乎三德。自行化佗，安住如來祕密藏中，究竟於斯。總題既爾，別文亦然。體宗用教，附法觀心。王舍耆山，託事觀心。一十八品，隨聞一句，攝事成觀，言言朝法性，字字會經王。此所謂明靜工夫，幽深境界，唯人自得，其道方親也。 > Now, the fundamental principle of this sutra—the reality of the Dharma—is the very ground traversed by the Thus-Come One, and the realization attained by the sages. If one wishes to uncover the treasure within themselves, they should aspire to match the great masters, hearing the teaching and putting it into practice. Only when contemplation matures and the principle becomes clear can it be considered truly excellent. Thus, Master Siming said: "Though the mind is inherently wondrous, before contemplation is accomplished, it is merely known as the aggregates and sense bases." Now, for those beginning their practice with sincere intention, they should employ the Buddha's eye and the wisdom of all modes to understand the three-character teaching of "Golden Light." This Dharma is no mere metaphor—it is the very sixth consciousness present before us. This mind is both the object contemplated and the contemplation itself. It is, in its very place, inconceivable, wondrous, and noble—this is the Middle Contemplation. Within this Middle, there is stillness that ever illuminates, giving rise to wisdom that illuminates the principle—this is the light of Dharma-nature, called the Contemplation of Emptiness. As wisdom illuminates the principle, the practitioner naturally finds their complexion radiant and pure, for Dharma-nature brings manifold benefits, causing both the mind-king and its accompanying mental factors to shine clearly—this is the Contemplation of Provisionality. These three contemplations trace their distant origin to the World-Honored One and their nearer source to Nāgārjuna. They arise wholly from one's own nature, not from cultivated effort. Within a single mind, three functions appear: - When emptiness pervades all, then provisionality and the middle are both empty—the three contemplations are fully revealed, sweeping away all marks. - When provisionality pervades all, then emptiness and the middle are both provisional—the three contemplations are fully clear, establishing all dharmas. - When the middle pervades all, then emptiness and provisionality are both middle—the three contemplations are fully accomplished, transcending all relativity. One who practices thus may sweep away all day long, yet all dharmas are accomplished; may establish all day long, yet not a single speck remains; may transcend relativity all day long, yet the two truths stand perfectly clear. Emotional discrimination is dissolved, distinctions vanish, all marks are broken through, and one accords with all dharmas. Contemplating in accord with one's nature, shining in stillness, both subject and object are extinguished, and the truths and contemplation are one. Having reached this point, one meets all circumstances with this contemplation to illuminate them; establishes all practices with this contemplation to guide them; accomplishes all tasks with this contemplation to fulfill them; and proclaims all teachings with this contemplation to expound them. To abandon this is to fall among the demons; to depart from this is to join the heretics. Thus the Great Treatise says: "Apart from the true reality of all dharmas, everything else falls into devilish matters." Kāśyapa said: "Before hearing the Great Nirvāṇa, all are people of wrong views." How vast and great is the wondrous doctrine of the One Mind's Three Contemplations! Such a person, within the three characters of "Golden Light," cultivates without cultivation—yet cultivates the three contemplations; breaks without breaking—yet breaks the three delusions; reveals without revealing—yet reveals the three truths; and realizes without realizing—yet realizes the three virtues. Self-cultivation and teaching others alike, they dwell securely within the Thus-Come One's secret treasury, ultimately perfected therein. The general title being thus, the individual passages are likewise. Substance, principle, function, and teaching all follow the Dharma; the mind is contemplated through each. In Rājagṛha and on Vulture Peak, events serve as gateways to contemplation. Throughout the eighteen chapters, with every single phrase heard, one gathers events into contemplation—each word returns to Dharma-nature, each syllable meets the King of Sutras. This is what is called the work of clarity and stillness, a profound and subtle realm. Only through one's own realization does this path become truly intimate. ## 金光明經照解卷下終 > Golden Light Sutra Illuminative Commentary, Volume 3End