維摩經玄疏 6.5

6.5

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.'