大般涅槃經疏 9.9

9.9

三「應如是」下，如觀火聚破身見定執，結成自正。舊有問云：汝開涅槃以為四相，自正正他而為兩相。亦應開一寶以為三寶，自覺覺他應為二寶。寶不開二，自正正他豈為兩相？觀師答云：教門不同，何得盡例？為緣異說。今若例之，自覺覺他同就佛智，但是一寶；自正正他約自他相，他相非自，不得為一；自覺覺他，智唯佛智，不得為兩（云云）。

Third, from 'one should be thus' onwards, like contemplating the mass of fire to break the fixed attachment to the view of self, it concludes the rectification of oneself. Formerly there was a question: 'You unfold nirvāṇa into four marks, taking rectifying oneself and rectifying others as two marks. One should also unfold the one jewel into the three jewels, and self-awakening and awakening others should be two jewels. If the jewel is not unfolded into two, how could rectifying oneself and rectifying others be two marks?' Master Guān answered: 'The gateways of teaching are not the same; how could they all be made analogous? They are spoken differently according to conditions.' Now if we make an analogy of it: self-awakening and awakening others together concern the Buddha's wisdom and are only one jewel; rectifying oneself and rectifying others are considered in terms of the marks of self and other, and since the mark of other is not self, they cannot be one; as for self-awakening and awakening others, the wisdom is solely the Buddha's wisdom, so they cannot be two (and so forth).