大般涅槃經義記 5.162

5.162

自下第三約一實諦以明聖行，文別有二：一問答略辯、二問答廣辯。略中，文殊先問起發「所言實諦，其義云何」。佛答有七，從真乃至常、樂、我、淨。七中，初門直指實體，「實名真法」當相正辯，「若法非真不名實諦」反以顯之。後之六門隨義分別，於中三對：初二一對所遣分別、次二一對行教分別、後二一對因果分別。就初對中，前離四倒、後出妄想。「心想見」等是其妄想，「實諦無倒」正辯其相，「無倒名實」牒以結之。「實諦無妄」正辯其相，「妄不名實」反以顯之。第二對中，「實名大乘」約行實分別，「實是佛說」約教分別。第三對中，「實名一道」就因分別，「實名常等」就果分別。

From here on, the third [section] clarifies noble practice with reference to the one real truth, in which the text has two parts: first, a brief discussion through questions and answers; second, an extensive discussion through questions and answers. In the brief [discussion], Mañjuśrī first asks to initiate: 'As for what is called the real truth, what is its meaning?' The Buddha's answer has seven [aspects], from the true up to permanent, bliss, self, and purity. Among the seven, the first gate directly points to the real substance: 'the real is called the true dharma' correctly discusses it according to its mark; 'if a dharma is not true, it is not called the real truth' reveals it by contrast. The latter six gates distinguish it according to meaning, within which there are three pairs: the first two are a pair of distinctions regarding what is cleared away; the next two are a pair of distinctions regarding practice and teaching; the last two are a pair of distinctions regarding cause and effect. In the first pair: the former is free from the four inversions, and the latter departs from deluded thoughts. 'Mind, thought, and view' and so forth are deluded thoughts; 'the real truth is free from inversion' correctly discusses its mark; 'freedom from inversion is called the real' reiterates and concludes it. 'The real truth is without delusion' correctly discusses its mark; 'delusion is not called the real' reveals it by contrast. In the second pair: 'the real is called the Mahāyāna' makes distinction with reference to the reality of practice; 'the real is what the Buddha spoke' makes distinction with reference to teaching. In the third pair: 'the real is called the single path' distinguishes with reference to cause; 'the real is called permanent and so forth' distinguishes with reference to fruition.