大乘法苑義林章 7.16

7.16

Third is the section on difference and non-difference. The Mahāyānasaṃgraha states: 'Because the dharmakāyas, supports, intentions, and activities of all Buddhas have no distinction, they should be declared non-different. Because they manifest equal awakening through immeasurable supportive bodies, they should be declared different.' Asvabhāva explains: 'Tathatā is non-different, the support has no distinction, the intention to bring welfare and joy is identical, the intentions have no distinction, and the various activities of perfect enlightenment and nirvāṇa are identical, so their activities have no distinction.' This states that the supported and the supporting are identical, hence it is said to be non-different. The Buddhabhūmy-upadeśa states: 'The true nature of the dharmakāya is shared by all Buddhas, and therefore has no distinction. Only with respect to the causes that realize it are there distinctions, so distinctions are metaphorically spoken of.' Only with respect to the support is it said to have no distinction, because its essence is non-dual. If with respect to what relies on it, it is said to have distinctions, because their substances are different. The Mahāyānasaṃgraha further states: 'Just as it is said of the dharmakāya, the enjoyment [body] is also likewise: because intentions and activities have no distinction, they should be declared non-different. It is not because the supports have no distinction, for they operate through immeasurable distinctions of support. The transformation body is also likewise.' The Buddhabhūmy-upadeśa states: 'The other two bodies are brought about by distinct causes and their distinct natures are truly different.' This is just what the Mahāyānasaṃgraha says: 'Because they manifest equal awakening through immeasurable supportive bodies, they should be declared different. But with no separate grasping, their intentions and activities of welfare and joy are equal, so they are spoken of as non-different.' These are likewise not in contradiction.