大般涅槃經義記 4.3

4.3

第二教中，文別有四：一對凡夫斷、常偏見，明法相二；二「凡夫於中無疑」已下對遣凡夫有、無二見，明理無二；三「若說苦」下對二乘偏見，明相實二；四「若言無明緣行」已下對遣二乘差別二見，明實無二。第一、第三，兩二何別？第一宣說生死、涅槃法相之二，第三宣說因緣法相實性之二。第二、第四，無二何別？第二段中宣說法性有、無不二，第四段中明其實性前後不二，如乳酪等牛味不二，并顯諸法相實不二。

In the second teaching, the text is divided into four sections: first, addressing the one-sided views of annihilation and permanence held by ordinary beings, it explains the duality of the characteristics of dharmas; second, from 'ordinary beings have no doubt therein' onward, addressing and dispelling ordinary beings' two views of existence and non-existence, it explains the non-duality of the principle; third, from 'if one speaks of suffering' onward, addressing the one-sided views of the two vehicles, it explains the duality of marks and reality; fourth, from 'if one says ignorance conditions actions' onward, addressing and dispelling the two vehicles' dual views of differentiation, it explains the non-duality of reality. What is the difference between the two 'dualities' in the first and third? The first proclaims the duality of the dharmic characteristics of saṃsāra and nirvāṇa; the third proclaims the duality of the dharmic characteristics of causes and conditions versus their real nature. What is the difference between the two 'non-dualities' in the second and fourth? In the second section, it proclaims that the dharma-nature is non-dual with respect to existence and non-existence; in the fourth section, it clarifies that its real nature is non-dual between earlier and later, just as the bovine flavor in milk, curds, and so forth is non-dual, and simultaneously reveals that the marks and reality of all dharmas are non-dual.