大方廣佛華嚴經疏 42.14

42.14

七知法身，前能知智，此所知法並通一切。智法不同，前佛法智唯局如來。文有五相：一平等相，即是理法。論云無量法門明等一法身故者，謂法門雖殊，同詮平等法身，生佛無二故，揀理異事皆世諦門攝。二不壞相，即是行法。論云如聞取故，謂稱理起行名如聞取。行符乎理則冥之菩提，名不可壞。三即教法，隨所化眾生根性相應時說差別故。理本無言，假言顯理，若權若實皆是隨俗假名。四即重顯理法所遍之境，此通染淨，平等法身遍情非情故。五即果法，唯約於淨，故論云「第一相差別，三乘同證第一義故。隨智有異，三種不同，故所顯理亦說深淺。」若約功德等異，如常所辯。

Seventh, knowing the dharmakāya: the preceding wisdom that can know and this dharma that is known both extend to all. Wisdom and dharma are not the same; the preceding Buddha dharma wisdom was confined solely to the Tathāgata. In the text, there are five marks: First, the mark of equality, which is the noumenal dharma. The treatise states: 'Because the immeasurable dharma-gates illuminate and equal the single dharmakāya.' This means that although the dharma-gates differ, they equally explain the equal dharmakāya, sentient beings and the Buddha being non-dual; distinguishing noumenon from phenomena, [the latter] are all subsumed under the gate of conventional truth. Second, the mark of indestructibility, which is the dharma of practice. The treatise states: 'Because it is grasped in accord with what is heard.' This means that giving rise to practice in conformity with noumenon is called 'grasping in accord with what is heard'. When practice accords with noumenon, it merges into bodhi, which is called indestructible. Third is the dharma of teaching, because distinct teachings are spoken at the appropriate time in accordance with the faculties and natures of the sentient beings to be transformed. Noumenon is originally without words; provisional words are used to reveal noumenon, and whether provisional or real, they are all conventional designations conforming to the worldly. Fourth is the re-manifestation of the realm pervaded by the noumenal dharma; this extends to both the defiled and the pure, for the equal dharmakāya pervades the sentient and the insentient. Fifth is the dharma of the fruit, which concerns only the pure. Hence the treatise states: 'The distinction in the supreme mark is because the three vehicles equally realize the paramārtha. Differentiated in accordance with wisdom, there are three distinct types; therefore, the noumenon revealed is also spoken of as profound or shallow.' Differentiations in terms of merits and so forth are as usually discussed.