金光明經文句記 2.80

2.80

二、「經」下，引經證。《諸法無行經》中，文殊說不動相法門已，空中萬天子讚言：「世尊！文殊名為無礙尸利、不二尸利」等。文殊語天子言：「止止。天子！汝等勿取相分別。我不見諸法是上中下，我是貪欲尸利」等，具如今疏。天子唯以性善法門而讚文殊，且別教但中豈非性善？須斷九界然後證得，斯乃於法見上中下。文殊欲顯圓頓之理，具足善惡無非法界，特以三毒而自立稱。然三毒等雖俱性具，不異而異，是即實之權，皆是祕妙方便之法，故一一句望實言，非成妄語義。雖是妄語，而皆是性本具法門。今宗講者，纔聞權假便謂非性，吾知其人未生圓解。

Second, from "Sūtra" downward, citing the sūtra for proof. In the Sarvadharmāpravṛttinirdeśa Sūtra, after Mañjuśrī preached the Dharma-door of the immovable mark, ten thousand devaputras in the air praised him, saying: "World-Honoured One! Mañjuśrī is called Unobstructed Śrī, Non-dual Śrī," and so forth. Mañjuśrī said to the devaputras: "Stop, stop! Devaputras, do not grasp marks and discriminate. I do not see dharmas as superior, middling, or inferior; I am Desire Śrī," and so forth, fully detailed as in the present commentary. The devaputras praised Mañjuśrī solely through the Dharma-door of inherent goodness; yet is not the exclusive middle of the separate teaching inherent goodness? One must sever the nine realms before attaining realization; this is indeed seeing dharmas as superior, middling, and inferior. Mañjuśrī wished to reveal the perfect and sudden principle, fully complete with good and evil, none of which is not the Dharma-realm, so he specially designated his titles by means of the three poisons. However, although the three poisons and so forth are all inherently entailed in the nature, being not different yet different, this is the provisional right within the real, all of which are secret and marvelous expedient dharmas; therefore, when each phrase is viewed against the real, it constitutes the meaning of non-false speech. Although it is false speech, they are all Dharma-doors inherently entailed in the nature. Current lecturers of our school, as soon as they hear of the provisional and conventional, immediately say it is not the nature; I know that such people have not yet given rise to perfect understanding.