大般涅槃經疏 9.5

9.5

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).