大般涅槃經義記 6.397

6.397

下六句中，還約前三以顯離相，「非內、非外」異凡夫法。內謂六根，外謂六塵，內外為別，真德異彼是以言非。良以此十體同法性，義無不在，故不同彼十二入法內外別矣。「非離、非易」異二乘法，依《大涅槃》修之可得，故曰非離；依餘契經修之叵得，所以非易。「非相、非非相」異地前法，捨相方成故言非相，妙用隨緣名非非相。下三重顯，「非是世法」顯非內外，謂非世俗凡夫法也。「無有相貌」顯前非相，「世間所無」顯前非易。

Within the lower six phrases, it still refers back to the previous three to reveal freedom from marks. "Neither internal nor external" differs from the dharmas of ordinary beings. "Internal" refers to the six sense faculties, and "external" refers to the six sense objects; the internal and external are distinct, but true virtue differs from them, and therefore it is said to be neither. Because these ten intrinsically share the same essence with the dharma-nature, their meaning is nowhere absent; thus they are not like those twelve sense-bases, which are distinct as internal and external. "Neither separated nor easy" differs from the dharmas of the two vehicles. Relying on the *Mahāparinirvāṇa [Sūtra]*, one can attain them through cultivation; hence it says "neither separated." Relying on other sūtras, they are impossible to attain through cultivation; thus they are "not easy." "Neither mark nor non-mark" differs from the dharmas prior to the grounds. Only by abandoning marks are they accomplished; hence it is said to be "not a mark." Their wondrous functioning accords with conditions; this is called "not a non-mark." Below, it reveals them anew in three ways: "not worldly dharmas" reveals "neither internal nor external," meaning they are not mundane dharmas of ordinary beings. "Lacking any appearance of marks" reveals the former "not a mark." "Non-existent in the world" reveals the former "not easy."