大乘義章 3.15

3.15

第八門中辨其虛實。虛實之狀難以一定，於中略以三門分別：一就諦相優劣分別，苦集是虛、滅道是實。苦集迷生，所以是虛；滅道解起，所以是實。苦集既虛，云何稱諦？實是虛誑顛倒之法，是故云諦，非同滅道二諦實也。二攝法從情，四俱是虛，皆是妄想分別法故。故《維摩》云「見苦斷集證滅修道，是即戲論。」《地經》亦說「五地中分別四諦，名取染淨分別慢也。」三癈情論法，四俱是實。經中設遣除情計，不破其法，是以經言「但除其病而不除法。」法云何實？實有五重，如初門中具廣分別。究竟窮之，唯有二種：一者體實，窮諦本性，唯如來藏真實法界，亦名真如、亦名實際、亦名法性、亦名一實、亦名佛性。二緣用實，謂清淨心不染而染，緣起生死苦集二門；不淨而淨，緣起涅槃滅道二門。實相如是。

In the eighth section, their unreality and reality are distinguished. The condition of unreality and reality is difficult to fix uniformly; herein, it is broadly distinguished through three gates: First, distinguished according to the superiority and inferiority of the phenomenal characteristics of the truths: suffering and origination are unreal; cessation and the path are real. Suffering and origination arise from delusion, and are therefore unreal; cessation and the path arise from understanding, and are therefore real. Since suffering and origination are unreal, how can they be called truths? They are truly deceptive and inverted dharmas, and are therefore called truths; it is not the same as the reality of the two truths of cessation and the path. Second, subsuming dharmas under subjectivity: all four are unreal, because they are all dharmas of false conceptual discrimination. Thus the Vimalakīrti says: 'To see suffering, eradicate origination, realize cessation, and cultivate the path—this is conceptual proliferation.' The Daśabhūmika Sūtra also says: 'Discriminating the four truths on the fifth ground is called grasping defilement and purity, which is the conceit of discrimination.' Third, setting aside subjectivity to discuss dharmas: all four are real. When the sūtras set forth the elimination of subjective clinging, they do not destroy the dharmas; thus the sūtra says: 'One merely removes the illness, but does not remove the dharma.' How are dharmas real? There are five levels of reality, as fully and extensively distinguished in the first gate. Reaching the ultimate, there are only two kinds: First, ontological reality: exhaustively tracing the fundamental nature of the truths, it is only the Tathāgatagarbha, the true dharmadhātu, also called tathatā, also called bhūtakoṭi, also called dharmatā, also called the one reality, and also called Buddha-nature. Second, functional reality through conditioning: that is, the pure mind, without being defiled, becomes defiled, conditioning the two gates of saṃsāra, suffering and origination; being impure, it becomes pure, conditioning the two gates of nirvāṇa, cessation and the path. The real characteristics are like this.