維摩經玄疏 6.5

6.5

一、正明不思議真性為此經體者，若他明此經，多用權、實為體，體即是宗；今但以不思議真性解脫為體者，如天無二日，國無兩主。若權、實為體者，權、實既是二法，是則一教便有兩體；今但用不思議真性解脫為體者，真性即是一實之理，若用一實之理為體，即無兩體之過也。所言真性解脫者，此經云「淫、怒、癡性，即是解脫」，今言「淫、怒、癡性，即是真性」，真性即是實相，一實諦之異名也。《大涅槃經》明「一實諦，即是真法，若法非真，不名實諦。」

First, properly clarifying the inconceivable true nature as the substance of this sūtra: When others explain this sūtra, they mostly take the provisional and ultimate as the substance, substance being the central theme. Now we take only the inconceivable liberation of true nature as the substance, just as heaven has no two suns and a state has no two lords. If the provisional and ultimate were the substance, since provisional and ultimate are two dharmas, a single teaching would then have two substances. Now using only the inconceivable liberation of true nature as substance: true nature is precisely the principle of the one real. If one uses the principle of the one real as substance, there is no fault of two substances. As for what is called the liberation of true nature, this sūtra states, 'The natures of lust, anger, and delusion are themselves liberation.' Now we say, 'The natures of lust, anger, and delusion are themselves true nature.' True nature is precisely the true mark, another name for the one real truth. The Great Nirvāṇa Sūtra explains: 'The one real truth is the true Dharma; if a dharma is not true, it is not called the real truth.'