大般涅槃經義記 7.48

7.48

就初段中，言「不生生不可說」者，牒前瑠璃第五所難，明不可說；道言「生生不可說」者，牒前琉璃第三所難，明不可說；言「生不生不可說」者，牒前琉璃第四所難，明不可說；「不生不生不可說」者，牒上琉璃第六所難，明不可說；「生不可說」者，明前瑠璃第一所難，常有之生不可定說；言「不生不可說」者，明前瑠璃第二所難，生相滅後有漏法邊一向無生，不可定說。此等皆悉不可定說，名不可說，非全不說。

In the first section: saying "arising when not [yet] arisen is ineffable" takes up the fifth objection previously made by Vaiḍūrya and clarifies that it is ineffable; saying "arising when arisen is ineffable" takes up the third objection previously made by Vaiḍūrya and clarifies that it is ineffable; saying "not arising when arisen is ineffable" takes up the fourth objection previously made by Vaiḍūrya and clarifies that it is ineffable; "not arising when not [yet] arisen is ineffable" takes up the sixth objection made by Vaiḍūrya above and clarifies that it is ineffable; "arising is ineffable" clarifies the first objection previously made by Vaiḍūrya, that a permanently existing arising cannot be definitively asserted; saying "non-arising is ineffable" clarifies the second objection previously made by Vaiḍūrya, that after the mark of arising ceases there is absolute non-arising alongside contaminated dharmas, which cannot be definitively asserted. These all cannot be definitively asserted; hence they are called "ineffable," not that they are completely unexpressed.