瑜伽師地論略纂 10.61

10.61

即菩提分持十六品中，次第二品也。言真實義者，依文所明，且如三性：遍計所執，法爾體無；依他、圓成，二諦說有。今有言有，無即言無，稱當真實。今明此義，名真實義品。何故〈自他利品〉下明〈真實義品〉？前自他利就行明法，行必依理，故自他利後辨真實義。諸列品次第，大文同此。如《涅槃》初明慈悲不殺等行，後明四諦、如來性等。約理而言，如是等經例非一，故前品後明真實義。

This is the second chapter among the sixteen chapters holding the Bodhipakṣa. As for the term "real meaning", according to what the text clarifies, taking for instance the three natures: the imaginary nature (parikalpita-svabhāva) inherently lacks substantial essence; the dependent nature (paratantra-svabhāva) and the perfected nature (pariniṣpanna-svabhāva) are said to exist according to the two truths. Now, to speak of existence when there is existence, and to speak of non-existence when there is non-existence, accords with what is real. Now clarifying this meaning, it is named the "Chapter on the Real Meaning". Why is the "Chapter on the Real Meaning" clarified after the "Chapter on Self-Benefit and Other-Benefit"? The preceding self-benefit and other-benefit clarified dharmas with respect to practice, and practice must rely on principle; therefore, the real meaning is distinguished after self-benefit and other-benefit. The arrangement and sequence of all the chapters broadly follows this pattern. For example, the Nirvāṇa [Sūtra] first clarifies practices such as loving-kindness, compassion, and non-killing, and subsequently clarifies the four truths, the Tathāgata-nature, and so forth. Speaking in terms of principle, instances such as these in the sūtras are not solitary; therefore, the real meaning is clarified after the preceding chapter.