大乘義章 1.125

1.125

第二門中辨其體相。於中有三：一通就二諦以別三門、二唯就真諦以別三門、三就觀入以別三門。就初門中，論釋有二：一通就諸法空有二義以別三門、二通就諸法九義差別以別三門。言就空有以別三者，世諦為有、真諦為空，如法性等皆通此二。相狀如何？如論中說「如有二種：一各各相如，謂地堅相水濕相等。」問曰：此等事相各異，云何名如？良以諸法皆有自相，自相齊通，彼此相似，故名為如。又就地中有多種地，同皆是堅，堅義相似，故名為如，水等亦爾。亦可所說地等諸法如其體實，不如狂人顛倒所見，故名為如。

In the second gate, their essence and characteristics are differentiated. Within this there are three [aspects]: first, differentiating the three gates generally in terms of the two truths; second, differentiating the three gates exclusively in terms of ultimate truth; third, differentiating the three gates in terms of meditative entry. Within the first gate, the treatise's explanation has two [aspects]: first, differentiating the three gates generally in terms of the two meanings of emptiness and existence across all dharmas; second, differentiating the three gates generally in terms of the distinctions of the nine meanings across all dharmas. Regarding differentiating the three in terms of emptiness and existence: conventional truth is existence, and ultimate truth is emptiness; tathatā, dharmatā, and so forth all encompass both of these. What are their forms? As stated in the treatise: "There are two kinds of tathatā: first, the tathatā of individual characteristics, such as the solidity of earth, the moisture of water, and so on." Question: These phenomenal characteristics are distinct; how can they be named tathatā? Because all dharmas possess their own characteristics, and their own characteristics are universally congruent and similar to one another, they are therefore named tathatā. Furthermore, within earth there are many varieties of earth, but they are equally solid; the meaning of solidity is similar, hence it is named tathatā; water and so on are also like this. Alternatively, it can be said that all taught dharmas, such as earth, conform to their real essence and are not like the inverted perceptions of a madman; hence they are named tathatā.