釋摩訶衍論 2.35

2.35

本曰：心真如者，即是一法界大總相法門體，所謂心性不生不滅，一切諸法唯依妄念而有差別，若離心念則無一切境界之相。是故一切法從本已來，離言說相、離名字相、離心緣相，畢竟平等、無有變異、不可破壞，唯是一心，故名真如。以一切言說假名無實，但隨妄念不可得故，言真如者亦無有相。謂言說之極，因言遣言，此真如體無有可遣，以一切法悉皆真故。亦無可立，以一切法皆同如故。當知一切法不可說、不可念，故名為真如。問曰：若如是義者，諸眾生等云何隨順而能得入？答曰：若知一切法，雖說無有能說可說，雖念亦無能念可念，是名隨順。若離說念，名為得入。復次真如者，依言說分別有二種義。云何為二？一者如實空，以能究竟顯實故；二者如實不空，以有自體具足無漏性功德故。所言空者，從本已來一切染法不相應故。謂離一切法差別之相，以無虛妄心念故。當知真如自性，非有相、非無相、非非有相、非非無相、非有無俱相，非一相、非異相、非非一相、非非異相、非一異俱相，乃至總說依一切眾生以有妄心念念分別皆不相應故說為空。若離妄心，實無可空故。所言不空者，已顯法體空無妄故，即是真心常恒不變淨法滿足，則名不空，亦無有相可取，以離念境界唯證相應故。

The root [text] says: That which is the mind as tathatā is the essence of the dharma-gate of the great universal characteristic of the one dharmadhātu; that is to say, the nature of the mind is neither arising nor ceasing. All dharmas are differentiated only in reliance upon deluded thoughts; if one is free from the mind's thoughts, then there are no characteristics of any spheres of objects. Therefore, all dharmas from the beginning have been free from the characteristics of verbal expression, free from the characteristics of names, and free from the characteristics of mental objects; they are ultimately equal, without variation, and indestructible. They are only the one mind; therefore it is named tathatā. Because all verbal expressions are provisional designations without reality, merely following deluded thoughts and unobtainable, the expression "tathatā" also has no characteristics. That is to say, it is the culmination of verbal expression, using words to dismiss words; this essence of tathatā has nothing that can be dismissed, because all dharmas are entirely real; nor is there anything that can be established, because all dharmas are equally thus. One should know that all dharmas cannot be spoken of and cannot be thought of; therefore it is named tathatā. Question: If the meaning is such as this, how can sentient beings accord with it and be able to enter? Answer: If one knows that although all dharmas are spoken of, there is neither speaker nor that which can be spoken of, and although they are thought of, there is neither thinker nor that which can be thought of, this is named according with it. If one is free from speaking and thinking, it is named being able to enter. Furthermore, tathatā has two meanings when distinguished in reliance upon verbal expression. What are the two? First, truly empty, because it can ultimately reveal the real; second, truly not empty, because its own essence is endowed with nature-merits free of outpourings. As for what is called empty: from the beginning it has not been associated with any defiled dharmas; that is to say, it is free from the characteristics of differentiation of all dharmas, because there are no false mental thoughts. One should know that the self-nature of tathatā is not with characteristics, not without characteristics, not not with characteristics, not not without characteristics, not with both characteristics of having and lacking; it is not of a single characteristic, not of different characteristics, not not of a single characteristic, not not of different characteristics, and not of both characteristics of single and different—and so on, to speak in summary, because it is entirely unassociated with the deluded minds of all sentient beings that discriminate thought after thought, it is spoken of as empty. If one is free from the deluded mind, there is truly nothing to be emptied. As for what is called not empty: having already revealed that the essence of dharmas is empty and devoid of falsehood, it is precisely the true mind, constant, eternal, unchanging, and fulfilled with pure dharmas; thus it is named not empty. Nor are there characteristics that can be grasped, because the sphere of objects free from thoughts is associated only with direct realization.