註華嚴經題法界觀門頌 2.177

2.177

收來蹤跡全無，誰是能同之者？此頌攝異為同，同無同相，強稱為同也。同者玄寂體也，異者靈鑒用也。《肇論》云「是以般若之與真諦，言用即同而異，言寂即異而同。同故無心於彼此，異故不失於照功。」

Drawing it in, all traces completely vanish; / Who is it that can make them identical? This gāthā subsumes difference into identity; identity has no mark of identity, yet is forcefully called identity. Identity is the subtle and quiescent substance; difference is the efficacious illumination of function. The Zhaolun says: "Therefore, as for prajñā and ultimate truth, speaking of function, they are identical yet different; speaking of quiescence, they are different yet identical. Being identical, they have no mind toward 'this' or 'that'; being different, they do not lose the power of illumination."