大般涅槃經義記 5.131

5.131

次觀滅諦，於中，初舉、次辨、後結。舉中，初言「菩薩見滅」明見滅相，「見於滅諦」明見滅實。辨中五句，前四明滅，後一辨諦。前四句中，初句明常，第三明淨，第四明我，末後句中離十三相以為真諦。十三相者，所謂色、聲、香、味、觸相即以為五，男二相通前為七，生、住、滅相通前為十，苦、樂及與不苦不樂通前十三。此十三中，前之十相下文多說，後之三相唯此論之。論實反望由來無此，是故於此不取相貌，無相可取，是滅中極，「故名畢竟寂滅真諦」。

Next is contemplating the truth of cessation, within which, first there is the citation, next the analysis, and finally the conclusion. In the citation, first stating "bodhisattvas see cessation" clarifies seeing the mark of cessation; "they see the truth of cessation" clarifies seeing the reality of cessation. In the analysis there are five phrases: the first four clarify cessation, and the last one analyzes the truth. Among the first four phrases, the first phrase clarifies permanence, the third clarifies purity, the fourth clarifies the self, and in the final phrase, being free from the thirteen marks constitutes the noble truth. As for the thirteen marks, the marks of form, sound, smell, taste, and touch constitute five; the two marks of male [and female], together with the preceding, make seven; the marks of arising, abiding, and cessation, together with the preceding, make ten; and suffering, pleasure, and neither-suffering-nor-pleasure, together with the preceding, make thirteen. Among these thirteen, the first ten marks are frequently discussed in the text below, while the last three marks are discussed only here. Speaking of reality and looking back, these have never existed from the outset; therefore, one does not grasp appearances in them. Having no marks that can be grasped is the ultimate within cessation; "hence it is called the noble truth of ultimate quiescence and cessation."