大乘義章 3.62

3.62

次明三性一異之義。此三相望，不一不異；分末異本，得言不一。義如上辨。就妄說妄，是分別性。約妄論真，是依他性。就真說真，是真實性。以本攝末，得言不異。是義云何？如來之藏是真實性，是性為本，惡習所熏生無明等與之共俱，名為依他，真外更無別他可依。就彼依他變異分中，虛妄浪取說為分別，依他之外無別分別。又復緣攝一依他性，於中妄法即名分別，於中真法即名真實，故無別異。一異如是（此三門竟）。

Next is the explanation of the meaning of the identity and difference of the three natures. When viewed in relation to one another, these three are neither identical nor different. In dividing the branches as distinct from the root, they can be said to be not identical. The meaning is as differentiated above: to discuss delusion with respect to delusion is the conceptualized nature; to examine the real in connection with delusion is the dependent nature; to speak of the real with respect to the real is the consummate nature. When subsuming the branches within the root, they can be said to be not different. What is the meaning of this? The tathāgatagarbha is the consummate nature; this nature is the root. Perfumed by evil predispositions, it produces ignorance and the like, which coexist with it and are named the dependent; outside the real, there is no other distinct thing upon which to depend. With respect to the transformed aspect of that dependent, false and reckless grasping is called the conceptualized; outside the dependent, there is no distinct conceptualization. Furthermore, when causally subsuming the single dependent nature, the deluded dharmas within it are named the conceptualized, while the real dharmas within it are named the consummate; hence there is no difference. Identity and difference are thus. (Here ends the third section.)