金光明經文句記 3.49

3.49

二、「四德」下，以德釋疑，二：初、顯德用。常等四德，學者須揀，名同體別。一、凡夫所著常樂我淨，體是見思；二菩薩建立常樂我淨，體是無明；三佛之所證常樂我淨，體是中道；今四皆中，是故皆以雙非顯之，理須非於十二倒也。今此常等，與其非常非無常等名異體同，四德雙非即法身也，四能冥智即報身也。法報既冥，則能應物起常無常至淨不淨自在應用。

Second, from 'The four virtues' downward, resolving doubts through the virtues has two parts: first, manifesting the function of the virtues. Regarding the four virtues such as permanence, students must discern: the names are the same, but the substances differ. First, the permanence, bliss, self, and purity to which ordinary beings cling have the substance of [the delusions of] views and thoughts. Second, the permanence, bliss, self, and purity established by bodhisattvas have the substance of fundamental ignorance. Third, the permanence, bliss, self, and purity realized by the Buddha have the substance of the Middle Way. Now, all four are the Middle; therefore, they are all revealed through double negation, for the principle must negate the twelve inversions. These present ones—permanence and so on—are different in name but identical in substance with 'neither permanent nor impermanent' and so on. The double negation of the four virtues is precisely the Dharmakāya; the wisdom capable of merging with the four is precisely the Sambhogakāya. Once Dharma and retribution are merged, they can respond to beings, giving rise to permanence and impermanence, up to purity and impurity, functioning freely.