金光明最勝王經疏 3.83

3.83

贊曰：三顯四德。初別明、後總結。此別明也。自體如如故說為常，常故說我。由三昧故得大樂。簡因及二乘，名大三昧。由智斷障故得淨德。問：《寶性論》及《攝大乘》等說信為淨德因，此何說智？答：彼除不信之渾濁故及別因故，信為淨德因。此約斷染及通故，智為淨德因。又常我約體，樂淨者以因及體互相影說。

Commentary: Third, revealing the four virtues. First, it explains them specifically, and then concludes generally. This is the specific explanation. Because its own substance is suchness (tathatā), it is spoken of as permanent; because it is permanent, it is spoken of as self. Due to samādhi, one attains great bliss; distinguishing it from the causal [stage] and the two vehicles, it is called the great samādhi. Because wisdom cuts off obstacles, one attains the virtue of purity. Question: The Ratnagotravibhāga, the Mahāyānasaṃgraha, and other texts state that faith is the cause for the virtue of purity; why does this [sūtra] say it is wisdom? Answer: In those texts, because it removes the turbidity of lack of faith and because it is a specific cause, faith is the cause of the virtue of purity. Here, in terms of cutting off defilement and as a general [cause], wisdom is the cause of the virtue of purity. Furthermore, permanence and self are stated with respect to substance, while bliss and purity are spoken of by reciprocal reflection through cause and substance.