金光明經文句記 3.56

3.56

二、破偏執義。義是所詮化身應身法身，此之三身皆具四句，謂常、無常、雙亦、雙非，顯乎三一不可一異而思說之。古人迷此，化定無常、或聞化身即法故常，猶謂法常、化是無常，良由不了「即」字義故。故《起信論》云「隨其所應，常能住持，不毀不失。」此顯化身二義具足。

Second, refuting one-sided adherence to meanings. 'Meaning' is that which is expressed: the Nirmāṇakāya, Sambhogakāya, and Dharmakāya. These three bodies all possess the four propositions—namely, permanent, impermanent, both, and neither—revealing that the three and the one cannot be conceived or spoken of as identical or different. Ancient authors were deluded about this, holding that the transformation [body] is definitely impermanent, or, hearing that the transformation body is identical with the Dharma and therefore permanent, still held that the Dharma is permanent while the transformation is impermanent. This was truly because they did not understand the meaning of the word 'identical' (jí). Thus the *Awakening of Faith* states: 'According to what is fitting, it can constantly abide and sustain, neither being destroyed nor lost.' This reveals that the transformation body is replete with both meanings.