大般涅槃經義記 7.344

7.344

次釋實相，先問，次辯。依《大品經》，偏名真諦以為實相，此經下文亦說真諦以為實相。今此所論是其世諦，是世諦故，生死、涅槃、染淨諸法一切皆是，是故「若常、若無常」等斯名實相，有十三對。「是名」下結，「是名實相非涅槃」等結此異餘；是名「菩薩修大涅槃，知涅槃等差別之相」結前異後；結前六門異後虛空名差別相，又知前六各各不同亦名差別。

Next, it explains the true mark, first questioning and then explaining. Relying on the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*, the ultimate truth alone is designated as the true mark; the text below in this sūtra also explains the ultimate truth as the true mark. What is discussed here at present is conventional truth; because it is conventional truth, the dharmas of saṃsāra and nirvāṇa, defilement and purity, are all entirely it; therefore, "whether permanent or impermanent" and so forth are called the true mark, having thirteen pairs. From "This is called..." onward is the conclusion; "This is called the true mark and not nirvāṇa" and so forth concludes this as distinct from the others; "This is called 'the bodhisattva cultivates the great nirvāṇa and knows the differential marks of nirvāṇa and so forth'" concludes the preceding as different from the succeeding; concluding the preceding six gates as different from the subsequent space is called the differential marks; furthermore, knowing that the preceding six are each distinct from one another is also called differential.