釋摩訶衍論 3.15

3.15

論曰：性真如理平等平等唯同一相，亦無一相亦無多相。無一相故遠離同緣，無多相故遠離異緣，以此義故名為真如。如是真如，二種淨智親所內證。復次真如各有十義。云何十真？一者根字事真，乃至第十總字事真。如是十真，十種本義相應俱有不相捨離，是故同名表示而已。云何十如？一者鏡字事如，乃至第十覺字事如。如是十如，十種覺義相應俱有不相捨離，是故同名表示而已。所以者何？十種真理，本有法身有德方便。十種如理，薩般若慧有覺方便。以此義故，更重言詞作如是示。此中所說二真如中當何真如？謂清淨真如，非染淨真如。染淨真如字事差別其相云何？頌曰：

The treatise says: The principle of essential tathatā is equally and identically of one mark alone, having neither the mark of one nor the mark of many. Having no mark of one, it is far removed from the condition of identity; having no mark of many, it is far removed from the condition of difference. By this meaning it is named tathatā. Such tathatā is directly and internally realized by the two kinds of pure wisdom. Furthermore, tathatā each has ten meanings. What are the ten 'suchnesses (zhen)'? First is 'suchness' in the sense of the word 'root', up to the tenth, 'suchness' in the sense of the word 'general'. These ten suchnesses are associated and coexist with the ten meanings of 'original' without abandoning one another; therefore, they merely express the same designation. What are the ten 'thusnesses (ru)'? First is 'thusness' in the sense of the word 'mirror', up to the tenth, 'thusness' in the sense of the word 'awakening'. These ten thusnesses are associated and coexist with the ten meanings of 'awakening' without abandoning one another; therefore, they merely express the same designation. Why is that? The ten principles of suchness are the expedients possessing merit in the originally existent dharmakāya. The ten principles of thusness are the expedients possessing awakening in sarva-prajñā-wisdom. By this meaning, with reiterated words, it is demonstrated in this manner. Among the two kinds of tathatā spoken of here, which tathatā is this? It refers to pure tathatā, not defiled-and-pure tathatā. What is the character of the distinction in literal meaning of defiled-and-pure tathatā? The verse says: