金光明最勝王經疏 2.195

2.195

贊曰：喻解脫自性不可得有有漏血肉繫縛之法，如蛭生齒而為縛礙。既不有生，故定無滅，離前滅相。或復初喻地前真如，非客塵染故不生，故經云「不生不滅」。十地真如雖分澄淨，非轉染成故不異，故經云「不增不減」，非隨功德生增、非隨煩惱滅減。後喻道後解脫之身已離縛故，故無舍利。又解：前三行喻生無自性性、次三行喻相無自性性、後八行喻勝義無自性性，如次即於依他、遍計、圓成三性令修觀行。

Commentary: This is an analogy showing that the nature of liberation cannot possess the binding dharmas of defiled blood and flesh, just as a leech growing teeth would be binding and obstructing. Since it does not arise, it certainly does not cease, being free from the aforementioned characteristic of cessation.
Alternatively, the first is an analogy for tathatā prior to the grounds: not being defiled by adventitious defilements, it does not arise, and hence the sūtra says "neither arising nor ceasing." Tathatā on the ten grounds, though partially purified, is not formed by transforming defilement, and thus does not alter; hence the sūtra says "neither increasing nor decreasing," neither increasing as virtues arise, nor decreasing as afflictions cease. The latter is an analogy for the body of liberation after the path, which is already free from bondage, and therefore there are no relics.
Another explanation: The first three verses serve as an analogy for the nature of non-self-nature regarding arising; the next three verses serve as an analogy for the nature of non-self-nature regarding characteristics; the latter eight verses serve as an analogy for the nature of non-self-nature regarding ultimate truth, causing contemplation to be cultivated sequentially in relation to the three natures: dependent, imagined, and consummate.