大方廣佛華嚴經疏 3.5

3.5

第七會緣入實體者，前來六門同入一實故。亦有二義：一以本收末、二會相顯性。前中以諸聖教從真流故，不異於真，故《攝論》中名為真如所流十二分教。《唯識》第十釋勝流真如云「謂此真如所流教法，於餘教法最為勝故。」彼宗雖不立真如隨緣，而說佛正體智證最清淨法界，而於後得安立教法名為如流，以本收末亦名如為教體。二會相顯性者，謂彼一切差別教法，從緣無性，即是真如。是故虛相本盡、真性本現，如來言說皆順於如。故《金剛三昧經》云「如我說者，義語非文。眾生說者，文語非義。」《仁王．二諦品》云「大王！法輪者，法本如、應頌如，乃至論議如」等。此經明教即是如，不說如皆是教；若取諸法顯義皆為教體，一切法皆如也，則無如非教。

Seventh, the essence [wherein] conditions are brought together into the real: because the previous six approaches together enter into the one reality. There are also two meanings: first, gathering the branches into the root; second, bringing together the marks to reveal the nature. In the first, because the sacred teachings flow forth from the real, they are not different from the real; hence in the Mahāyānasaṃgraha they are called the twelve-division teaching flowed forth from tathatā. The tenth fascicle of the Vijñaptimātratāsiddhi, explaining the 'supremely flowing tathatā', says: 'This refers to the teaching that flows forth from this tathatā being the most supreme among all other teachings.' Although that school does not establish that tathatā accords with conditions, it states that the Buddha's fundamental wisdom realizes the most pure dharmadhātu, and subsequently acquired wisdom establishes the teachings, calling them the flow of tathatā; gathering the branches into the root, it also takes tathatā as the essence of the teaching. Second, bringing together the marks to reveal the nature means that all those differentiated teachings, having no intrinsic nature since they arise from conditions, are themselves tathatā. Therefore, illusory marks are fundamentally exhausted, and the true nature is fundamentally apparent; the Tathāgata's speech always accords with tathatā. Hence the Vajrasamādhi-sūtra says: 'What I preach are words of meaning, not characters. What sentient beings preach are words of characters, not meaning.' The chapter 'Two Truths' in the Humane Kings Sūtra says: 'Great King! As for the wheel of the Dharma, the basic Dharma is like this (tathā), the geya is like this, up to the treatises are like this', and so forth. This sūtra clarifies that the teaching is itself tathatā, but does not say that all tathatā is the teaching; if one holds that all dharmas revealing meaning are the essence of the teaching, and all dharmas are tathatā, then there is no tathatā that is not the teaching.