大般涅槃經義記 5.170

5.170

自下第三別釋如來虛空佛生，非諦是實。於中有二：一以真法即如來等、二「有苦因」下明如來等不同彼諦唯其是實，先總、後別。總中，初先并舉四諦，「言有苦」者舉前苦諦、「有苦因」者牒前集諦、「有苦盡」者牒前滅諦、「有苦對」者牒前道諦。次明如來不同彼諦，「如來非苦」不同苦諦，「乃至非對」不同道諦，中越集滅故曰「乃至」。「是故」下結，結彼如來是實非諦。後以如來類空佛性。

From here down is the third [section], separately explaining that the Tathāgata, space, and buddha-nature are not truths but are real. Herein there are two parts: first, that true dharmas are identical with the Tathāgata and so forth; second, from 'there being the cause of suffering' onward, explaining that the Tathāgata and so forth are not the same as those truths, but solely that which is real, first generally and then specifically. In the general part, first the four truths are brought up together: 'saying there is suffering' brings up the preceding truth of suffering; 'there is the cause of suffering' takes up the preceding truth of origin; 'there is the ending of suffering' takes up the preceding truth of cessation; 'there is the antidote to suffering' takes up the preceding truth of the path. Next, explaining that the Tathāgata is not the same as those truths: 'the Tathāgata is not suffering' means not being the same as the truth of suffering, 'up to not the antidote' means not being the same as the truth of the path; skipping origin and cessation in the middle, it therefore says 'up to.' From 'for this reason' onward is the conclusion, concluding that the Tathāgata is real and not a truth. Afterward, space and buddha-nature are analogized to the Tathāgata.