大方廣佛華嚴經疏 30.2

30.2

第八真如相迴向。長行中二：先廣明、後結示。前中亦二：先明位行、後辨位果。前中亦三：今初，標名。善根合如以成迴向，從所依立名，義通能所。故《本業》云「常照有無二諦，一切法一合相故。」若梵本中，具名真如相自性迴向。相即德相、性即體性，以二非即離，所以雙舉；多說德相，唐本單名，即以法界印為其性。此與前後異者，謂第七明會事向理故云平等，此明事盡理現故行等同如，第九明從體起用，第十明用同體、同體而用，餘如第四迴向會釋。

Eighth: The Pariṇāmanā of the Mark of Tathatā. In the prose there are two parts: first, explaining extensively; later, concluding and pointing out. Within the former there are also two: first, clarifying the practice of the station; later, distinguishing the fruit of the station. Within the former there are also three: now first, stating the title. Joining kuśala-mūla with suchness to accomplish the dedication takes its name from that upon which it relies; its meaning applies to both the subject and the object. Thus the Benye jing says: "Constantly illuminating the two truths of existence and non-existence, because all dharmas are of a single unified mark." In the Sanskrit text, it is fully named 'The Pariṇāmanā of the Intrinsic Nature of the Mark of Tathatā'. 'Mark' is the mark of virtue; 'nature' is the essence of reality; because the two are neither identical nor separate, they are mentioned together. Mostly it speaks of the mark of virtue, whereas the Tang text names it singly, taking the seal of the dharmadhātu as its nature. How this differs from the preceding and following is: the seventh clarifies harmonising phenomena toward noumenon, hence called "equality"; this clarifies that phenomena are exhausted and noumenon appears, hence practice is equal to suchness; the ninth clarifies arising function from essence; the tenth clarifies that function is identical to essence, and being identical to essence, functions. The rest is harmonised and explained as in the fourth pariṇāmanā.