涅槃經遊意 1.27

1.27

開凡終為聖始，聖始則凡終者；可得聖終為凡始，凡始則聖終不？解云：若通就實凡實聖則可例。何者？只起一有得斷常之心，無得正觀便斷，則凡始為聖終。若無得正觀不觀，有得虛妄便起，則聖終為凡始也。但此中如來一期凡聖方便只得凡終為聖始，聖始為凡終；不得聖終為凡始，凡始為聖終。

If revealing the ordinary end as the noble beginning, and the noble beginning being the ordinary end, is the case, can the noble end be the ordinary beginning, and the ordinary beginning be the noble end? The explanation says: If generally considered in terms of real ordinary beings and real noble ones, then it can be analogized. Why? If one merely gives rise to a single mind of apprehension regarding annihilation and permanence, and the correct contemplation of non-apprehension is thereby severed, then the ordinary beginning becomes the noble end. If the correct contemplation of non-apprehension does not contemplate, and the delusion of apprehension arises, then the noble end becomes the ordinary beginning. But here, regarding the Tathāgata's skillful means of ordinary and noble in a single period, it can only be that the ordinary end is the noble beginning, and the noble beginning is the ordinary end; it cannot be that the noble end is the ordinary beginning, and the ordinary beginning is the noble end.