瑜伽論記 20.432

20.432

有釋：七種與法安立理趣屬當道理，即名真如。此復七種。一、流轉如謂一切行無先後性者，諸行流轉無始無終，故云諸行無先後性，辨此道理即名真如；二、相真如，人法二種無我是相，相體真如名相真如，故下云八者了知相真如義故，有補特伽羅無我相等，由畢竟空等為治；三、了別如謂一切行唯是識性者，識體了別，了別識是諸法體相，名了別真如；四、安立如謂苦諦者實苦，不可令樂即名真如，餘三諦亦爾，四諦并是安立，苦最在初得安立名，後三更施別號可知。

Another explanation says: The seven kinds correspond to the reasoned principles for establishing phenomena, and are thus called tathatā. These again have seven kinds. First, the tathatā of transmigration, which means that all conditioned phenomena have no prior or posterior nature: the transmigration of conditioned phenomena has no beginning and no end, hence it is said that all conditioned phenomena have no prior or posterior nature, and discerning this reasoned principle is called tathatā. Second, the tathatā of characteristics: the two kinds of selflessness—of persons and of phenomena—are the characteristics; the reality-essence of these characteristics is called the tathatā of characteristics. Hence it says below that the eighth is through comprehending the meaning of the tathatā of characteristics, there are the characteristics of personal selflessness and so on, which are cured by ultimate emptiness and the like. Third, the tathatā of discernment, which means that all conditioned phenomena are solely of the nature of consciousness: the essence of consciousness is discernment, and discerning consciousness is the essential characteristic of all phenomena, hence it is called the tathatā of discernment. Fourth, the tathatā of establishment, which means that the truth of suffering is truly suffering and cannot be made into pleasure, which is called tathatā; the remaining three truths are also like this. All four truths are establishments; suffering comes first and receives the name establishment, while the latter three are given distinct names, as can be known.