大乘義章 18.12

18.12

次辨同異。通而論之，此三同體，其猶虛空無礙不動。以同體故，諸德聚積悉名法身，又德自體亦名法身；諸德無累咸稱解脫；諸德明淨齊名般若，同一真心覺知性故。又慧為主，餘德慧伴，攝伴從主，通名般若。故《地經》中就甚微智，開出同相及不同相二種解脫。以同體故得成涅槃，故《涅槃》云「又非別異，故成祕藏。」《勝鬘》亦云「一味等味。」隨義別分，此三異體。異中慧數名為般若，法身、解脫進退不定。若說諸佛相好之色以為法身，自餘諸德悉名解脫。若當宣說解脫之數而為解脫，自餘諸德同名法身。以此別故，《涅槃》宣說「有法名義俱異，其猶十號及三寶等。」同異如是（此三門竟）。

Next, identity and difference are distinguished. Speaking broadly, these three share the same substance, like empty space, unobstructed and unmoving. Because they share the same substance, the accumulation of all virtues is called the dharmakāya, and the virtue's substance itself is also called the dharmakāya; all virtues being free from encumbrance are all called liberation; all virtues being luminous and pure are equally called prajñā, because they share the nature of awareness of the one true mind. Furthermore, wisdom is primary, while the remaining virtues are companions to wisdom; subsuming the companions under the primary, they are collectively called prajñā. Therefore, in the Daśabhūmika-sūtra, two kinds of liberation—identical characteristics and different characteristics—are opened up with respect to the extremely subtle wisdom. Because they share the same substance, they are able to constitute nirvāṇa; therefore the Nirvāṇa [Sūtra] says: "Furthermore, not being distinct, they constitute the secret treasury." Śrīmālādevī also says: "Of one taste, of equal taste." When differentiated according to meaning, these three are of different substance. Among the differences, the mental factor of wisdom is called prajñā, while the status of the dharmakāya and liberation is not fixed. If one speaks of the forms of the marks and signs of the Buddhas as the dharmakāya, all the remaining virtues are called liberation. If one expounds the mental factor of liberation as liberation, all the remaining virtues are collectively called the dharmakāya. Because of this difference, the Nirvāṇa [Sūtra] expounds: "There are dharmas whose names and meanings are both different, like the ten epithets and the Three Jewels." Identity and difference are thus. (This concludes the third section.)