大般涅槃經疏 1.12

1.12

五、通別者。初中後說莫不對眾。若無眾者，唐說授誰？故通是眾。別說眾集最在於初，宣名召請。通論一言一事皆施眾生；別對問緣因求而與。其文既廣其事亦明，是故名為開演涅槃施。通論訓物莫非規矩，悉通是行；別論五行十德。文多事顯，故名涅槃行也。此經始終悉明佛性，佛性則通無處不辨，別以一番問答純論佛性。文明事顯，名涅槃義。通論一部導利群萌，如大地藥草為眾生用，我法亦爾，是故名通。別論攝惡攝邪，文多意顯，故別明用。

Fifth, as for general and specific: The preaching at the beginning, middle, and end is never without facing an assembly. If there were no assembly, to whom would it be vainly preached and bestowed? Therefore, in general, it is all the assembly. Specifically speaking, the gathering of the assembly is found at the very beginning, properly named summoning and inviting. Speaking generally, every single word and event is a donation to sentient beings; specifically, it addresses the conditions of questioning, giving according to requests. The text being broad and the events clear, it is therefore named 'expounding the donation of nirvāṇa'. Speaking generally, all instruction of beings is nothing other than guidelines, and all is generally practice; specifically, it discusses the five practices and ten virtues. The text is extensive and the events distinct; therefore it is named 'nirvāṇa practice'. From beginning to end, this sūtra thoroughly clarifies buddhadhātu; buddhadhātu is general, analyzed nowhere without it; specifically, it takes one round of questions and answers to purely discuss buddhadhātu. The text is clear and the events distinct, so it is named the 'meaning of nirvāṇa'. Speaking generally, the entire treatise guides and benefits all beings, just as medicinal herbs on the great earth are for the use of sentient beings—my Dharma is also like this; therefore, it is named general. Specifically, it discusses gathering evil and gathering heterodoxy, the text being extensive and the meaning evident; therefore, it specifically clarifies function.