大乘義章 15.14

15.14

第四門中，辨其境界，後約智論。境別有二：一事、二理。陰界入等名之為事。理則不定，依如《毘曇》，十六聖行名之為理。十六聖行廣如上辨。苦下有四，謂苦、無常、空與無我。集下有四，因、集、有、緣。滅下有四，滅、止、妙、出。道下有四，道、如、迹、乘。若依《成實》，說一切法因緣假有無性之空方名為理。大乘法中，因緣有無名二諦理，非有非無如來藏性為一實理。境別如是（此一門竟）。

In the fourth section, their cognitive objects are distinguished, and then they are discussed in terms of the knowledges. There are two kinds of objects: first, phenomena; second, principles. The aggregates, realms, and entrances are called phenomena. Principles are not fixed: according to the Abhidharma, the sixteen noble aspects are called principles. The sixteen noble aspects are detailed as above. Under suffering there are four: suffering, impermanence, emptiness, and non-self. Under origin there are four: cause, origin, arising, and condition. Under cessation there are four: cessation, pacification, excellence, and departure. Under the path there are four: path, correctness, the trail, and the vehicle. According to the Tattvasiddhi, only the emptiness of non-nature in the conditional, nominal existence of all dharmas is called principle. In the Mahāyāna, the existence and non-existence of conditions are called the principle of the two truths, and the nature of the tathāgatagarbha, which is neither existent nor non-existent, is the one real principle. The distinction of objects is like this (this completes this section).