妙法蓮華經玄義 8.102

8.102

復次，諸法既是實相之異名，而實相當體；又實相亦是諸法之異名，而諸法當體。妙有不可破壞，故名實相。諸佛能見，故名真善妙色。不雜餘物，名畢竟空。無二無別，故名如如。覺了不變，故名佛性。含備諸法，故名如來藏。寂滅靈知，故名中實理心。遮離諸邊，故名中道。無上無過，名第一義諦。隨以一法當體，隨用立稱，例此可知。《大經》云：「解脫之法多諸名字，百句解脫，秖一解脫。」《大論》云：「若如法觀佛，般若與涅槃，是三則一相，其實無有異。」若得此意，知種種名，皆名實相，亦名般若，亦名解脫。三法亦是諸法名，諸法亦是三法體（云云）。

Furthermore, since all dharmas are different names for the real mark, the real mark constitutes the substance; and since the real mark is also a different name for all dharmas, all dharmas constitute the substance. Because wonderful existence cannot be destroyed, it is named the real mark. Because all buddhas can see it, it is named true, good, and wonderful form. Because it is not mixed with other things, it is named ultimate emptiness. Because it has no duality and no distinction, it is named suchness. Because it is aware, comprehending, and unchanging, it is named buddha-nature. Because it contains and is complete with all dharmas, it is named the tathāgata-garbha. Because it is quiescent and spiritually knowing, it is named the middle-real principle-mind. Because it blocks and departs from all extremes, it is named the middle way. Because it is unsurpassed and unexcelled, it is named the truth of supreme meaning. In accordance with whichever single dharma constitutes the substance, designations are established in accordance with its function; this may be understood by analogy. The Great Sūtra [Mahāparinirvāṇa-sūtra] states: 'The dharma of liberation has many names; the hundred phrases of liberation are just one liberation.' The Great Treatise [Mahāprajñāpāramitopadeśa] states: 'If one contemplates the Buddha according to the Dharma, prajñā, and nirvāṇa, these three are of a single mark; in reality there is no difference.' If one grasps this meaning, one knows that the diverse names are all names for the real mark, are also names for prajñā, and are also names for liberation. The three dharmas are also the names of all dharmas, and all dharmas are also the substance of the three dharmas, and so forth.