妙法蓮華經玄義 8.101

8.101

三句生諍，非今經體也。第四句名義異而體同，體有眾義，功用甚多。四門隨緣，種種異稱，以體融故，圓應眾名，法體既同，異名異義，而不諍也。其相云何？今當略說。《無量義》云：「無量義者，從一法生。其一法者所謂實相。」實相之相，無相不相，不相無相，名為實相，此從不可破壞真實得名。又此實相諸佛得法，故稱妙有。妙有雖不可見，諸佛能見，故稱真善妙色。實相非二邊之有，故名畢竟空。空理湛然，非一非異，故名如如。實相寂滅，故名涅槃。覺了不改，故名虛空佛性。多所含受，故名如來藏。寂照靈知，故名中實理心。不依於有，亦不附無，故名中道。最上無過，故名第一義諦。如是等種種異名，俱名實相，種種所以，俱是實相功能，其體既圓，名義無隔，蓋是經之正體也。

Where disputes arise across the three propositions, that is not the substance of the present sūtra. In the fourth proposition, the names and meanings differ while the substance is identical; the substance possesses manifold meanings, and its efficacious functions are very numerous. Following conditions through the four gates, it has diverse designations; because its substance is fused, it responds perfectly to manifold names. Since the dharma-substance is identical, though names and meanings differ, there is no dispute. What is its characteristic? Now I shall explain it briefly. The Immeasurable Meanings Sūtra states: 'Immeasurable meanings are born from a single dharma; this single dharma is what is called the real mark.' The mark of the real mark is markless yet nothing is not marked; being nothing not marked, it is markless—this is called the real mark, taking its name from that which cannot be destroyed and is truly real. Furthermore, since this real mark is the dharma attained by all buddhas, it is called wonderful existence. Although wonderful existence cannot be seen, all buddhas are able to see it; hence it is called true, good, and wonderful form. Because the real mark is not the existence of the two extremes, it is called ultimate emptiness. The principle of emptiness is limpid and still, neither one nor different; hence it is called suchness. Because the real mark is quiescent and extinguished, it is called nirvāṇa. Because it is aware, comprehending, and unchanging, it is called empty-space buddha-nature. Because it contains and receives much, it is called the tathāgata-garbha. Because it is quiescently illuminating and spiritually knowing, it is called the middle-real principle-mind. Because it does not rely on existence nor adhere to non-existence, it is called the middle way. Because it is supreme and unsurpassed, it is called the truth of supreme meaning (paramārtha-satya). Diverse names such as these are all names for the real mark, and their diverse reasons are all functions of the real mark. Its substance being perfect, its names and meanings are unhindered; this is indeed the proper substance of the sūtra.