金光明經文句記 1.137

1.137

三、「遊者」下，釋遊字。即是如來以究竟智遊入法性也。夫所證法性、能證果智，義立能所，體非相到。以始覺究竟即同本覺，唯真如智獨存也。故若然者，其誰能入？復何所入？住出皆然。引《小般若》，意亦如是。今言遊者，為引眾生學佛入理，故示入相。為令眾生稱理而住，故示住相。甘露乃是不死之藥，喻常理也。為眾生說此甘露味，亦應言出。不出而出，出敘經王也。《法華．地涌》諸大菩薩，於深法性百千三昧不入而入名為善入，出住亦然。菩薩尚爾，果佛可知。

Third, from "Roaming is" below, interpreting the word "roaming". This refers to the Tathāgata entering and roaming into the Dharma-nature by means of ultimate wisdom. The realized Dharma-nature and the realizing fruition wisdom are conceptually established as object and subject, but in substance they do not arrive at one another. Because ultimate initial enlightenment is identical to original enlightenment, the wisdom of true thusness alone uniquely remains. Therefore, if that is the case, who can enter? And what is entered? Remaining and emerging are also like this. Citing the Minor Prajñāpāramitā, its intent is also such. Here, speaking of "roaming" is in order to guide sentient beings to emulate the Buddha and enter the principle; hence the appearance of entering is shown. In order to cause sentient beings to abide in accord with principle, the appearance of abiding is shown. Amṛta is the medicine of immortality, a metaphor for the permanent principle. In order to preach this taste of amṛta to sentient beings, one must also speak of emerging. Emerging without emerging, he emerges to narrate the king of sūtras. In the "Bodhisattvas Emerging from the Earth" chapter of the Saddharmapuṇḍarīka Sūtra, the great bodhisattvas enter without entering into the hundreds of thousands of samādhis of the profound Dharma-nature, which is called "well-entered"; emerging and abiding are also like this. If it is so even for bodhisattvas, how much more so for the fruition Buddha!