成唯識論演祕 7.738

7.738

釋曰：彼三種身如其次第，一切諸佛悉皆平等。由依故，一切諸佛自性身平等，法界無別故；由心故，一切諸佛生身平等，佛心無別故；由業故，一切諸佛化身平等，同一所作故。若依《佛地》第七所明，三身諸佛各有同異。故彼論云：法身一切如來共有，故無差別；就能證因有差別故，假說差別。其餘二身各別因感，各別自性實有差別，但無別執。同處相似，利樂意樂，事業平等，說無差別。又按《攝論》，亦有同、異。彼第九云：「諸佛法身當言有異、當言無異？依止意樂業無別故，當言無異。」

Explanation: Those three kinds of bodies, in their respective order, are all equal among all Buddhas. Due to the basis, the svabhāvakāya of all Buddhas is equal, because the dharmadhātu is without distinction. Due to the mind, the janmakāya of all Buddhas is equal, because the Buddha-mind is without distinction. Due to karma, the nirmāṇakāya of all Buddhas is equal, because their operation is identical. If we rely on what is explained in fascicle seven of the Buddhabhūmy-upadeśa, the three bodies of all Buddhas each have identity and difference. Thus that treatise says: The dharmakāya is shared by all Tathāgatas, and therefore has no distinction; from the perspective that the causes capable of realizing it have distinctions, distinctions are metaphorically spoken of. The other two bodies are brought about by distinct causes, and their individual natures genuinely have distinctions, yet they have no separate clinging. Resembling one another in the same place, their intention for benefit and joy and their activities are equal, so they are said to be without distinction. Furthermore, according to the Mahāyānasaṃgraha, there are also identity and difference. Fascicle nine of that text states: "Should the dharmakāya of all Buddhas be said to be different or said to be non-different? Because their basis, intention, and karma are without distinction, it should be said to be non-different."