大般涅槃經疏 9.5

9.5

約四相廣開般若，一則破偏、二則顯圓。何者？昔說般若無相離相，今明般若即相無相。只般若是四相，只四相是般若，即相無相、不求無相。顯圓者，開於涅槃以為四相，涅槃寂滅尚無涅槃，而四相無缺。雖開四相，四相一相即大涅槃。從涅槃開四即俗諦，四相即一相是真諦。一相即四故非一，四相即一故非四，非一非四名大涅槃，不並不別不縱不橫方顯圓意。約十界身開法身者，亦破偏、顯圓。昔說法身無我，今用無我而我、我即無我，例如般若（云云）。約百句開解脫者，亦破偏、顯圓。昔離百非絕四句名為解脫，今解脫即百句、百句即解脫，解脫即非、非即解脫，例如前說（云云）。

Regarding the broad unfolding of prajñā in terms of the four marks: first, it refutes the one-sided; second, it reveals the perfect. How so? Formerly it was taught that prajñā is markless and free of marks; now it is made clear that prajñā is identical to marks and yet markless. Prajñā is simply the four marks, and the four marks are simply prajñā; identical to marks yet markless, one does not seek a separate marklessness. As for revealing the perfect: unfolding nirvāṇa to constitute the four marks, in the quiescence of nirvāṇa there is not even nirvāṇa, yet the four marks are not deficient. Although the four marks are unfolded, the four marks are one mark, which is great nirvāṇa. Unfolding the four from nirvāṇa is the conventional truth; the four marks being identical to the one mark is the ultimate truth. Because the one mark is identical to the four, it is not one; because the four marks are identical to the one, they are not four. Being neither one nor four is called great nirvāṇa; neither parallel nor separate, neither vertical nor horizontal, only then is the sense of the perfect revealed. Unfolding the dharmakāya in terms of the bodies of the ten realms also refutes the one-sided and reveals the perfect. Formerly it was taught that the dharmakāya is non-self; now, through non-self it is the self, and the self is identical to non-self, by analogy with prajñā (and so forth). Unfolding liberation in terms of the hundred phrases also refutes the one-sided and reveals the perfect. Formerly, freedom from the hundred negations and transcendence of the four propositions was called liberation; now liberation is identical to the hundred phrases, and the hundred phrases are identical to liberation; liberation is identical to negation, and negation is identical to liberation, by analogy with what was said before (and so forth).