大般涅槃經義記 4.26

4.26

自下第四對遣二乘差別二見，明實無二。良以二乘未體法實，見法流變便謂定別，故須破遣以明無二，并遣二乘相實二見以明不二，以二乘人聞前無常、苦、無我中有常等性，便謂彼性與苦、無我等相別體同聚，故須破遣以明無二。

From here on, the fourth part dispels the two vehicles' dual views of differentiation, clarifying that reality is non-dual. Truly, because the two vehicles have not yet realized the reality of dharmas, seeing dharmas shifting and changing they immediately suppose they are definitively distinct; therefore it must be refuted and dispelled in order to clarify non-duality. It also dispels the two vehicles' dual views of marks and reality in order to clarify non-duality, because when people of the two vehicles heard earlier that within impermanence, suffering, and non-self there are natures such as permanence, they immediately supposed that those natures and the marks of suffering, non-self, and so forth are distinct in substance yet gathered together; therefore it must be refuted and dispelled in order to clarify non-duality.