金光明經文句記 1.94

1.94

二、約觀。三觀所覺皆云諸法者，一一覺於三諦也。故空覺三諦，差別情忘，名第一義空，故曰一相。假覺三諦，皆能立法，名如來藏，故曰種種相。中覺三諦，遮照同時，名第一義理，故曰無一異相亦一異相。前約教釋，故以三智別示三身攝於四教；今既約觀，須唯在圓。圓觀若成，四教三身不求自獲，塵去鑑淨像現隨形。令此分別，故注云云。

Second, according to contemplation. That what is awakened to by the threefold contemplation is in each case called "all dharmas" means that in each instance one awakens to the three truths. Therefore, when emptiness awakens to the three truths, discriminating sentiments are forgotten, which is called the emptiness of supreme truth; hence it is said to have "one mark." When provisionality awakens to the three truths, all are able to establish dharmas, which is called the tathāgatagarbha; hence it is said to have "various marks." When the middle awakens to the three truths, negation and illumination are simultaneous, which is called the principle of supreme truth; hence it is said to be "without the marks of oneness or difference, yet also with the marks of oneness and difference." The previous explanation according to the teachings used the three wisdoms to separately indicate the three bodies subsuming the four teachings; now, since it is according to contemplation, it must reside solely in the perfect. If the perfect contemplation is perfected, the four teachings and three bodies are obtained spontaneously without seeking, just as when dust is removed the mirror is clear and images appear following forms. To make this distinction, the commentary notes: and so forth.