金光明經文句記 1.143

1.143

二、「又無」下，就即事而理釋。深廣法性是佛遊處，又過菩薩所行清淨。恐不達者，謂今凡鄙依正色心因果之外，別有法性是佛所遊，故特遮之，非別有法名為無量及甚深也。然一切處言須收三土，諸法合當九界因果。若遮那佛法唯淨唯善，則三土九界染惡須斷，云何得名皆是佛法？故當了知一切染惡無非性具，緣了佛性非專善淨，性染性惡全是緣了。若此等法皆佛性者，則三土九界修染體虛，性德十界是圓覺體無所不遍，方曰遮那遍一切處，一切諸法皆是佛法。有何一念一塵一人非是如來所遊法性？故言無量。又須了知一切染惡當體幽邃，故云甚深，實非別有甚深之法。是故名為即事而真、色香中道，以色香等，迷情謂是色之少分，解則無非法界全分，以唯色唯聲唯香唯味唯觸故也。色外更有微塵許法，則不名唯亦非中道。中道祕妙思議罔窮，稱為甚深也。

Second, from "Moreover, there is no" below, interpreting in terms of phenomena being identical to principle. The profound and vast Dharma-nature is the place where the Buddha roams, and it surpasses the pure practice of the bodhisattvas. Fearing that those who do not understand would think that outside the ordinary, base environment, self, form, mind, cause, and effect there is another separate Dharma-nature where the Buddha roams, he specifically refutes this: there is no separate dharma termed "immeasurable" and "extremely profound". Yet the statement "all places" must encompass the three lands, and "all dharmas" must correspond to the causes and effects of the nine realms. If Vairocana's Buddha-dharma were solely pure and solely good, then the defilement and evil of the three lands and nine realms would have to be severed, so how could they be called "all are Buddha-dharmas"? Therefore one should realize that all defilement and evil are nothing other than what nature inherently contains; the condition and complete Buddha-nature are not exclusively good and pure; inherent defilement and inherent evil are entirely the condition and complete [nature]. If such dharmas are all Buddha-nature, then the cultivated defilement of the three lands and nine realms is empty in substance, and the ten realms of inherent virtue are the substance of perfect enlightenment, pervading everywhere; only then is it said that Vairocana pervades all places and all dharmas are Buddha-dharmas. What single thought, single dust mote, or single person is not the Dharma-nature roamed by the Tathāgata? Therefore it is said to be immeasurable. Furthermore, one must realize that all defilement and evil are intrinsically profound and mysterious, hence called "extremely profound"; in reality there is no separate, extremely profound dharma. Therefore it is named "phenomena being identical to the real" and "forms and scents are the Middle Way." Because as for forms, scents, and so forth, deluded feeling thinks they are a small fraction of form, but understanding sees them as nothing other than the entire fraction of the Dharma-realm, because they are purely form, purely sound, purely scent, purely taste, and purely touch. If outside of form there were even an atom's amount of dharma, it would not be called "purely" nor would it be the Middle Way. The secret and wondrous Middle Way defies all mental fathoming, and is called extremely profound.