大乘義章 1.133

1.133

第三次明大小有無。大乘具有，廣如上辨。小乘亦具。云何得知？如龍樹說：《雜阿含》中說十二緣，是如、法相、法住、法位。有佛無佛，性相常住，即是如義。又復如彼《雜阿含》中說「舍利弗善達法性」，即是宣說法性之義。言實際者，龍樹釋言：小乘法中無其說處。雖無說處，理實有之。云何知有？論言「涅槃即是實際」，小乘法中說涅槃故，即是宣說實際之義。但涅槃法有種種名，或名為止、或名為妙、或名為離、或名為出、或名實際，是故涅槃即是實際。

Third is next clarifying their presence or absence in the Mahāyāna and Hīnayāna. The Mahāyāna possesses them completely, as broadly explained above. The Hīnayāna also possesses them. How is this known? As Nāgārjuna says: In the Saṃyuktāgama it speaks of the twelvefold conditioned arising as tathatā, dharmatā-mark, dharma-stability, and dharma-status. Whether there is a Buddha or no Buddha, their nature and characteristics eternally abide; this is precisely the meaning of tathatā. Furthermore, as in that Saṃyuktāgama it says, 'Śāriputra has thoroughly penetrated dharmatā,' which is precisely preaching the meaning of dharmatā. Regarding bhūtakoṭi, Nāgārjuna explains: in the Hīnayāna teachings, there is no place where it is spoken of. Although there is no place where it is spoken of, in the reality of the principle it certainly exists. How is it known to exist? The treatise says, 'Nirvāṇa is precisely bhūtakoṭi'; because nirvāṇa is spoken of in the Hīnayāna teachings, it is precisely preaching the meaning of bhūtakoṭi. However, the dharma of nirvāṇa has various names: it is sometimes called cessation, sometimes subtle, sometimes detachment, sometimes emergence, and sometimes bhūtakoṭi; therefore, nirvāṇa is precisely bhūtakoṭi.