大乘法界無差別論疏 1.72

1.72

第五、攝果者，恒沙功德就隱時如來藏說，總是因位，名性功德。若就顯時，總是果位，名為法身。由在因時形染說故，至果位時名為解脫德。由約本覺等說故，至佛果位時得有般若德。由約能持修生果說，故至佛果得有法身德。以此三德略攝佛果，是故凡位應得因中皆已具有，故名佛法也。恒沙性德略述如是，餘如別說。

Fifth, subsuming the fruits: Merits as numerous as the sands of the Ganges, when spoken of with respect to the hidden tathāgatagarbha, are entirely in the causal stage and are called intrinsic merits. If spoken of with respect to the revealed state, they are entirely in the fruitional stage and are called the dharmakāya. Because in the cause they are spoken of in contrast to defilement, upon reaching the fruitional stage they are called the merit of liberation. Because they are spoken of in terms of original enlightenment and so forth, upon reaching the Buddha-fruitional stage they come to have the merit of prajñā. Because they are spoken of in terms of being able to uphold the fruit generated through cultivation, upon reaching the Buddha-fruit they come to have the merit of the dharmakāya. Because these three merits briefly subsume the fruit of Buddhahood, they are already completely possessed in the cause to be attained by ordinary stages; therefore they are called Buddha-dharmas. The intrinsic merits as numerous as the sands of the Ganges are briefly stated like this; the rest is as explained elsewhere.