金光明經文句記 6.166

6.166

二、別讚，二：初、廣讚能說教主，三：初、「甚深」下一行半，就所覺顯明讚佛法身。甚深妙法者，法性高廣諸法融妙，圓智圓覺遍一切處。眾邪染障本自離故，如來隨順斯理，覺了其性。一切魔外，涅槃非法、禪戒非道，猶如大樹盤根厚地，唯佛金剛大智獨拔而出。成佛正覺者，所謂出纏大法身也。然準圓佛大智覺了本性非法非道，應離三乘七方便，涅槃非法、戒定非道，方曰遠離一切。法者，即所生果法也。道者，即能生因道也。苟未離無明相分，皆曰其非也。

Second, specific praise, in two parts: First, broadly praising the teaching-lord who can expound [the Dharma], in three parts: First, the one and a half lines from "Profound" praise the Buddha's Dharma Body with respect to what is realized. As for the "profound and wondrous Dharma," the Dharma-nature is lofty and vast, all dharmas are interfused and wondrous, and perfect wisdom and perfect enlightenment pervade all places. Because various evil defilements and obstacles are fundamentally absent, the Tathāgata accords with this principle and awakens to its nature. For all Māras and outsiders, nirvāṇa is non-Dharma, and dhyāna and precepts are non-Way, just like a great tree with roots entrenched in the deep earth; only the Buddha's diamond-like great wisdom alone pulls it out and emerges. "Achieving the Buddha's correct enlightenment" refers to the great Dharma Body emerging from entanglements. However, according to the great wisdom of the perfect Buddha awakening to the original nature as non-Dharma and non-Way, one must be free from the three vehicles and seven expedients, where nirvāṇa is non-Dharma and precepts and concentration are non-Way, before one can be called "far removed from all." "Dharma" refers to the fruit-dharma that is produced; "Way" refers to the causal path that is able to produce it. If one has not yet parted from the objective aspects of ignorance, all are called "non-."