大般若波羅蜜多經般若理趣分述讚 2.59

2.59

讚曰：第二所觀理行。此前應說二十空等，以空即空寂。名字既同，不應更立，所以不說。此真如等，體雖即空寂之所顯，名字既別，所以別立。此中八名體一。真如，真謂真實，顯非虛妄。如謂如常，表無變異。即是湛然不虛妄義，遮妄顯常名真如也。法界者，三乘妙法所依相故。法性者，一切諸法真實本體。不虛妄性者，離妄顛倒不妄性也。不變異性者，謂一切時不改轉故。平等性者，遍諸法故。離生性者，生謂生梗，如生食等，此即虛妄有漏諸法，離此生梗堅強之性。又生者生滅，離生滅體，名離生性。實際者，無倒所緣故。實謂無顛倒，此處究竟故名為際，過無我性更無所求故。此中文略但舉八名，第一會中有十二名，《對法》等中有其六名。體但一如，名有差別，約其所治、隨其詮別故成多種。

Commentary: Second is the practice of the contemplated principle. Before this, the twenty kinds of emptiness and so forth should have been expounded, but because emptiness is just 'voidness and tranquility', and since the name is identical, it should not be set up anew, and therefore it is not spoken of. Although these [terms such as] thusness and the like are essentially what is revealed by voidness and tranquility, since their names are distinct, they are established separately. Herein, eight names have one identical substance. 'Thusness' (tathatā): 'thus' (zhen) means real and true, showing that it is not erroneous; 'as-it-is' (ru) means ever-like-this, indicating absence of variation. That is to say, it is the meaning of being calm, clear, and non-erroneous; warding off delusion and revealing constancy is called thusness. 'Dharma realm' (dharmadhātu) is because it is the supporting characteristic of the marvelous dharmas of the three vehicles. 'Dharma nature' (dharmatā) is the true, fundamental substance of all dharmas. 'Non-erroneous nature' is the non-mistaken nature that is free from false perversion. 'Invariant nature' is because it does not alter at any time. 'Sameness nature' is because it is pervasive across all dharmas. 'Nature free from birth' (or: free from crudeness): 'birth' (sheng) means raw and unyielding, like uncooked food; this refers to the false and conditioned dharmas with effluents, and it is free from this raw, unyielding, and rigid nature. Alternatively, 'birth' means arising and ceasing, and being free from the substance of arising and ceasing is called the 'nature free from birth'. 'True limit' (bhūtakoṭi) is because it is the unperverted objective referent. 'True' means without perversion; this place is the ultimate, and therefore it is called 'limit', because beyond the nature of non-self there is nothing further to seek. Here the text is abridged and presents only eight names; in the first assembly there are twelve names, and in the Abhidharmasamuccaya and other [texts] there are six names. Its substance is just the one thusness, but its names have distinctions; they become multiple according to what is cured and in accordance with their distinct expressions.