大般涅槃經義記 5.173

5.173

明不妄中，文殊先問，「如佛所說不妄是實」牒佛前言，「若爾虛妄則非實諦」以理審問。佛答有二：一明虛妄是苦非實、二「聲聞」下明離虛妄方得為實。前中，初言「一切虛妄皆入苦諦」略明虛妄是苦非實，理實妄體亦是集諦，報心為體，從體以名故說為苦。「如眾生」下廣明虛妄是苦非實。後中，先明諸聖不行故名虛妄，後明諸聖斷離名實。

Regarding the explanation of non-delusion, Mañjuśrī first asks: 'As the Buddha has spoken, non-delusion is the real' takes up the Buddha's earlier words; 'if so, delusion is not the real truth' inquires according to principle. The Buddha's reply has two parts: first, explaining that delusion is suffering and not the real; second, from 'śrāvakas' onward, explaining that only when free from delusion does one attain the real. In the former, first saying 'all delusion enters into the truth of suffering' briefly explains that delusion is suffering and not the real; in truth and principle, the essence of delusion is also the truth of origin, yet it has the retributive mind as its essence, and being named according to its essence it is therefore spoken of as suffering. From 'just as sentient beings' onward, it broadly explains that delusion is suffering and not the real. In the latter, it first explains that because the noble ones do not practice it, it is named delusion; later, it explains that because the noble ones sever and depart from it, it is named the real.