大方廣佛華嚴經隨疏演義鈔 14.16

14.16

疏「四現通假實宗」等者，一全一少分。一全者，即說假部。一少分，即末經部，以根本經部是第一宗攝故。其《成實論》，先是數論弟子以所造為能造，後出家入佛法時經部攝。故三藏云：「經部細實而麁，假實義同，故現通假實攝。」此說假，與一說、說出世別。此謂真諦中有假實，蘊門明義是實者，實積聚故；界處門明義是假者，假積聚故。今疏云「其成實論」，即是少分末經部也。

Regarding the commentary's phrase "Fourth, the tenet that the present encompasses the nominal and the real, etc.": this comprises one full school and one partial school. The one full school is the Prajñaptivāda. The one partial school is the branch Sautrāntika, since the root Sautrāntika is subsumed under the first tenet. As for the Tattvasiddhi-śāstra: its author was formerly a disciple of the Sāṃkhya who mistook what is produced for the producer; later, when he left home to enter the Buddha's teaching, he was subsumed under the Sautrāntika. Therefore the Tripiṭaka Master said: "The Sautrāntika holds that subtle [phenomena] are real while coarse [phenomena] are nominal; since its meaning of nominal and real is identical, it is subsumed under [the tenet that] the present encompasses the nominal and the real." This "teaching the nominal" is distinct from the Ekavyāvahārika and the Lokottaravāda. This means that within ultimate truth there are both the nominal and the real: when explaining meaning by way of the skandhas, they are real, because they are real accumulations; when explaining meaning by way of the dhātus and āyatanas, they are nominal, because they are nominal accumulations. Now, when the commentary says "its Tattvasiddhi-śāstra," it refers precisely to the partial branch Sautrāntika.