金光明經文句記 1.140

1.140

二、「法」下，消法性二字。上明高廣是體之德，今明法性是德之體。釋二字義，顯高廣體。所言法者，軌則為義，諸佛軌之、萬德成就。故《涅槃》云「諸佛所師，所謂法也。」然此法性，三乘六道誰不軌則而成立耶？以迷性具，無事用故，雖軌而違，故成三障。其猶七眾，誰不師佛？而有違順，故分縛脫。今就極順，用顯所師，故云諸佛所軌名之為法。所言性者，不變為義，謂四德之體無遷易故。須知此四遍一切法，下至地獄依正因果，一一無非常樂我淨，世間相常，斯之謂也。

Second, from "Dharma" below, explaining the two words "Dharma-nature". Above, clarifying height and vastness pertained to the virtue of the substance; here, clarifying Dharma-nature pertains to the substance of the virtues. Interpreting the meaning of the two words reveals the tall and vast substance. The so-called "dharma" has the meaning of a model or rule: all Buddhas take it as a rule, and the myriad virtues are perfected. Therefore the Mahāparinirvāṇa Sūtra says, "That which is the master of all Buddhas is what is called the Dharma." Yet as for this Dharma-nature, among the three vehicles and six destinies, who does not take it as a rule and thereby become established? Because of delusion regarding what nature inherently contains, lacking phenomenal application, although they take it as a rule they contravene it, thereby bringing about the three obstacles. It is like the seven groups of disciples: who does not take the Buddha as their master? Yet there is contravention and accordance, and therefore binding and liberation are distinguished. Now, taking utmost accordance, it is used to reveal that which is the master; hence it is said that what all Buddhas take as a rule is called the Dharma. The so-called "nature" has the meaning of unchangeability, referring to the fact that the substance of the four virtues undergoes no alteration. One must know that these four pervade all dharmas, down to the environment, self, cause, and effect of the hells—each and every one is nothing other than permanence, bliss, self, and purity; "the worldly appearance is eternal" refers to this.