大般涅槃經義記 7.222

7.222

初果淨中，「二十五有名為不淨，能斷名淨」正解淨義，「淨即涅槃」攝德歸體，「亦名有」下拂疑顯德。疑有二種：一無、二有。聞前永斷二十五有謂言全無，故今拂遣「如是涅槃亦得名有」。聞其說有謂同世有，故復拂遣「涅槃非有，隨俗說有」。於中初法，次喻，後合。此論斷德故言非有，若據身心二淨以論實有非無。

In the first, fruit purity: "The twenty-five states of existence are called impure; being able to sever them is called pure" correctly explains the meaning of purity; "purity is precisely nirvāṇa" gathers the virtues back to the substance; from "it is also called existent" downward dispels doubts and reveals the virtue. Doubts are of two kinds: first, non-existence; second, existence. Hearing of the previous eternal severing of the twenty-five states of existence, one might claim it is total non-existence; hence it now dispels this: "Such nirvāṇa may also be called existent." Hearing it spoken of as existent, one might claim it is identical to worldly existence; hence it again dispels this: "Nirvāṇa is not existent, but is called existent in accordance with worldly convention." Within this, first is the dharma, next the metaphor, and finally the application. Because this discusses the virtue of abandonment, it is said to be non-existent; if based on the two purities of body and mind, it is discussed as truly existent and not non-existent.