大方廣佛華嚴經疏 30.38

30.38

第六復次願解法界，即理法界。豈以此文而名隨相？然此中云如，晉經云解，解契於理故名為如，即是成前安隱正道。文有十句：一不隨緣變；二不守自性，故為法本；三如亦復如，是其自體故，晉經中名為如如；四非是能依；五不暫離如；六隨緣無性即是如性；七無性亦無，本來寂靜；八無二性，離能所故；九不隨三世；十一味平等。

Sixth, next, vowing to understand the dharmadhātu, which is the dharmadhātu of noumenon. How could this text be called conforming to marks? However, here it says "suchness" (tathatā), while the Jin sūtra says "understanding"; understanding tallies with noumenon, hence it is called suchness, which accomplishes the preceding peaceful and secure noble path. The text has ten phrases: first, not changing in accord with conditions; second, not maintaining its own intrinsic nature, hence being the root of dharmas; third, suchness is also suchness, being its own essence, hence in the Jin sūtra it is called tathatā-tathatā; fourth, not being that which relies; fifth, not departing even momentarily from suchness; sixth, having no intrinsic nature while according with conditions is itself the nature of suchness; seventh, having no intrinsic nature is also non-existent, being fundamentally tranquil; eighth, having no dual nature, being free from subject and object; ninth, not according with the three periods of time; tenth, equality in having a single taste.