涅槃經遊意 1.119

1.119

次明今□涅槃。目論總別是非四句義，何者為其相？一往就因緣為論，明總是別非，是是非也。言總則得別，道是則得非。若言總不得別，則別非總別。道是不得非，此是非非。今總是別總，總是別，則是即也。今別是總別，別非總，即非也。若論以意者，此言已是，而人心有得不能云悟。障教之徒好依字，今復須示其文處。

Next, clarifying the nirvāṇa of the present [...]. In examining the four-phrase meaning of general and specific, correct and incorrect, what is its characteristic? Tentatively discussing it in terms of causes and conditions, it clarifies that the general is correct and the specific is incorrect, which is an affirmation and a negation. When one speaks of the general, one grasps the specific; when one says 'correct', one grasps 'incorrect'. If speaking of the general one cannot grasp the specific, then the specific is not the specific of the general. If saying 'correct' one cannot grasp 'incorrect', this is a negation of the affirmation. Now, this general is the general of the specific, and the general is the specific, which is identity. Now, this specific is the specific of the general, and the specific is not the general, which is difference. If discussing it according to the intended meaning, these words are already sufficient; yet because people's minds are attached to grasping, they cannot understand. Those disciples hindered by the teachings like to cling to the letter, so now we must again point out the textual passages.