金光明經文句記 1.139

1.139

初、消無量甚深。將欲明示佛所遊入，先須簡顯其體高廣，乃以法界顯其廣。中道之法非界為界，此界無外，故言無量。又以三諦顯其高。然真俗二諦雖俱究竟，而乃通於二乘及徧菩薩少分而證，若其中諦非圓，實智莫能證入。今明三諦體非優劣，乃是三德祕密之藏，即法性底，故云徹到。方稱經文甚深之歎。深即高義。須知法界與圓三諦無二無別，今取二名顯無量甚深，令易見耳。顯已次簡。若約二乘，以圓簡偏；若約菩薩，以深簡淺，降佛已還皆下地故。圓聖尚簡，況三教耶？

First, explaining "immeasurable and extremely profound". Wishing to clearly indicate that which the Buddha roams into, one must first select and reveal its height and vastness. Thus he reveals its vastness by the Dharma-realm: the dharma of the Middle Way is non-realm as realm; this realm has nothing outside it, hence it is said to be "immeasurable". Furthermore, he reveals its height by the three truths. Although the two truths of the true and conventional are both ultimate, they are shared with the two vehicles and partially realized by bodhisattvas; whereas if the truth of the middle is not perfect, real wisdom cannot realize and enter it. Now he clarifies that the substance of the three truths has neither superior nor inferior, but is the secret treasury of the three virtues, the very bottom of the Dharma-nature; hence he says "reaching through to the end". Only then does it match the praise of "extremely profound" in the sūtra text. Profound has the meaning of high. One must know that the Dharma-realm and the perfect three truths are not two and not distinct; here two terms are used to reveal the immeasurable and extremely profound, merely to make it easy to understand. Having revealed them, next he differentiates them. In terms of the two vehicles, the perfect excludes the biased; in terms of bodhisattvas, the profound excludes the shallow, for all levels below a Buddha are lower grounds. If even the perfect sages are excluded, how much more so the three teachings?