大方廣圓覺修多羅了義經略疏 1.389

1.389

圓覺自性本無偽妄變異，即是真如。真謂真實，顯非虛妄；如謂如常，表無變易。謂此真實於一切位常如其性故。又真者體非偽妄，如者性無改異。偽是詐偽，鍮如真金；妄是虛妄，影如本質。異就橫說，多物同時而各殊；改約竪論，一體先後而變易。今皆離此故曰真如，謂此實體於未來常如過去，於色中常如受中，真實相如，非為妄似。論云：「心真如者，即是一法界大總相法門體，所謂心性不生不滅，乃至竟無變壞，唯是一心故名真如。」又云：「真如用者，諸佛因地攝化眾生，不取相者，以如實知眾生及與己身真如平等，無別異故。」以有如是大方便智，除滅無明，見本法身，自然而有不思議業種種之用。

The self-nature of perfect enlightenment is originally free from falsity, illusion, and change; this is tathatā. 'True' (zhen) means real, indicating that it is not false. 'Suchness' (ru) means constant, indicating that it is without change. This means that this reality in all stages is always as its nature. Furthermore, 'true' means its essence is not false; 'suchness' means its nature does not alter. 'Falsity' is counterfeit, like brass resembling real gold. 'Illusion' is unreal, like a reflection resembling the original substance. 'Difference' is spoken of horizontally: multiple things exist simultaneously and are each distinct. 'Alteration' is discussed vertically: a single entity changes and alters earlier and later. Now, being free from both of these, it is called tathatā, meaning that this real essence in the future is always as it was in the past, and in form it is always as it is in sensation; the true characteristics are thus, not falsely similar. The treatise says: 'The tathatā of the mind is the essence of the great general-characteristic dharma gate of the single dharmadhātu, namely, the mind-nature neither arises nor ceases... up to, ultimately without change or destruction; being only the One Mind, it is named tathatā.' It also says: 'The function of tathatā is that when the buddhas in the causal stage gather and transform sentient beings, they do not grasp at characteristics, because they truly know that sentient beings and their own bodies are equal in tathatā, without distinction.' Because they have such wisdom of great skillful means, destroying avidyā and seeing the original dharmakāya, they naturally have the various applications of inconceivable activity.