首楞嚴義疏注經 2.382

2.382

精覺妙明，非別有體，但於諸法遠離。前來虛妄遍執，即是圓成妙覺明性。故《起信》云「是故一切法，從本已來，離言說相，離名字相，離心緣相，乃至唯是一心，故名真如。」《唯識》亦云「此諸法勝義，亦即是真如，常如其性故，即唯識實性。」又云「圓成實於彼，常遠離前性。」下經廣辨，須預此知。

The pure awareness, wonderful and bright, has no separate substance; it is simply that within all phenomena, once one leaves behind the preceding unreal, imagined clingings, that very thing is the consummated, wonderful, enlightened, and bright nature. Therefore the *Awakening of Faith* says: "Therefore, all phenomena from the very beginning are free from the characteristics of verbal explanation, free from the characteristics of names, and free from the characteristics of mental conditioning; up to their being solely one mind, they are called tathatā." The *Vijñaptimātratā* [treatise] also says: "This ultimate truth of all phenomena is also tathatā, because it is constantly thus in its nature; it is the true nature of consciousness-only." It also says: "The consummated nature is in them eternally free from the preceding nature." Later in the sūtra this is extensively discriminated; one must know this in advance.