華嚴經探玄記 8.24

8.24

二種類者，或唯一味，謂約實無差別故。或二，謂安立諦真如、非安立真如。又二空所顯亦二，即生空所顯真如、法空所顯真如。又二，謂空真如、不空真如，染法不染名空、具性功德名不空。或三，謂約三無性，即無相如、無生如、無性如等。又有善法真如、不善法如、無記法如，出《雜集》論，此約詮辨也。或七，《顯揚論》云「一者流轉真如，謂思惟諸行流轉實性；二實相真如，謂思惟諸法無二我性；三者唯識真如，謂思惟諸法唯識之性；四者安立真如，謂染污法體思惟苦諦；五邪行真如，謂染法因思惟集諦；六清淨真如，謂淨法體思惟滅諦；七者正行真如，謂清淨行思惟道諦。」或十真如，謂約十地中所證真如有十重等。或百門，謂十十無盡，應於圓通無礙法門也。或通一切法也。

Second, concerning the varieties [of suchness]: it may be of only a single flavor, meaning that in terms of reality there is no differentiation. Or it is two, namely, the suchness of established truth (saṃvṛti-satya) and the suchness of unestablished [truth] (paramārtha-satya). Furthermore, as revealed by the two kinds of emptiness, there are also two: namely, the suchness revealed by the emptiness of persons and the suchness revealed by the emptiness of phenomena. Again, there are two, namely, empty suchness and non-empty suchness; not being defiled by defiled phenomena is called empty, and possessing the qualities of intrinsic nature is called non-empty. Or it is three, meaning in terms of the three non-natures, namely, suchness as marklessness, suchness as non-arising, suchness as naturelessness, and so on. Furthermore, there are the suchness of wholesome dharmas, the suchness of unwholesome dharmas, and the suchness of indeterminate dharmas; this comes from the Abhidharmasamuccaya-vyākhyā, and is explained in terms of the signifier. Or it is seven, as the Prakaraṇāryavācā Śāstra says: "First is the suchness of cyclic existence, meaning contemplating the real nature of the cyclic existence of all conditioned formations; second is the suchness of real marks, meaning contemplating the nature of all dharmas as devoid of the two selves; third is the suchness of consciousness-only, meaning contemplating the nature of all dharmas as being consciousness-only; fourth is the suchness of establishment, meaning contemplating the truth of suffering in the essence of defiled dharmas; fifth is the suchness of erroneous practice, meaning contemplating the truth of the origin [of suffering] in the causes of defiled dharmas; sixth is the suchness of purification, meaning contemplating the truth of cessation in the essence of pure dharmas; seventh is the suchness of correct practice, meaning contemplating the truth of the path in pure practices." Or there are ten suchnesses, meaning that in terms of what is realized across the ten bhūmis there are ten layers, and so forth. Or there are one hundred gates, meaning ten times ten without end, corresponding to the universally penetrating, unobstructed Dharma-gates. Or it pervades all dharmas.