大乘義章 1.132

1.132

次就觀門入以別三門。於中有二：一就觀入息染分別、二就觀入捨淨分別。言息染者，如論中說「何者是如？諸法實相，常住不動。以有無明諸煩惱故，轉變邪曲；後息妄染，得於實相，如本不異，故名為如。」言法性者，論言「實相體雖清淨，與煩惱合名為不淨。息除煩惱，得本清淨。」淨是一切諸法體性，故云法性。言實際者，如與法性是其理實，菩薩知此廣大無邊微妙最勝，更不餘求，安住其中，住處名際。言捨淨者，如論中說「菩薩觀察實相法中無常無樂無我無淨，捨離凡夫常樂我淨，亦捨是觀，實相如本，故名為如。」論自為喻「如水性冷，從火變熱；是火滅已，水冷如本，故名為如。諸法如是，實相平等。如水性冷，隨觀轉變，如水變熱。觀心息滅，實相如本，如火滅已，水冷如本，故名為如。」准驗斯文，妄想緣智，決定滅盡。言法性者，實相常住不變不動，法性自爾，故云法性。言實際者，若得證時，彼如法性，即是實際。體相如是。

Next is distinguishing the three portals in terms of entry through contemplative portals. Within this there are two: 1. Distinguishing in terms of entry through contemplation by quelling defilement; 2. Distinguishing in terms of entry through contemplation by relinquishing purity. Regarding quelling defilement, as stated in the treatise: 'What is tathatā? The real mark of all dharmas is permanent, abiding, and unmoving. Because of the presence of ignorance and the various afflictions, it turns into something crooked and depraved; later, when false defilement is quelled, one attains the real mark, which is just as it was originally and not different, and is therefore called tathatā.' Regarding dharmatā, the treatise says: 'Although the substance of the real mark is pure, when conjoined with afflictions it is called impure. Quelling and removing the afflictions, one attains the original purity.' Purity is the essential nature of all dharmas, and is therefore called dharmatā. Regarding bhūtakoṭi: tathatā and dharmatā are the reality of the principle; the bodhisattva knows this to be vast, boundless, subtle, and supreme, seeks nothing else, and peacefully abides within it; the locus of abiding is called the limit. Regarding relinquishing purity, as stated in the treatise: 'The bodhisattva contemplates that within the dharma of the real mark there is no impermanence, no bliss, no self, and no purity, thereby relinquishing the ordinary person's permanence, bliss, self, and purity, and also relinquishing this contemplation; the real mark being as it originally was, it is called tathatā.' The treatise offers its own simile: 'Just as the nature of water is cold, and turns hot through fire; when this fire has been extinguished, the water becomes cold as it originally was, and is therefore called tathatā. All dharmas are like this, with the real mark being equal. It is like the cold nature of water changing in accordance with contemplation, like water turning hot. When the contemplative mind ceases, the real mark is as it originally was, just as when the fire has been extinguished, the water becomes cold as it originally was; hence it is called tathatā.' Verifying this by this passage, the cognitive consciousness conditioned by false conceptualization is definitively and completely eradicated. Regarding dharmatā: the real mark is eternally abiding, unchanging, and unmoving; dharmatā is of itself so, and is therefore called dharmatā. Regarding bhūtakoṭi: when one attains realization, that tathatā and dharmatā are precisely bhūtakoṭi. Such are their substances and characteristics.