大般涅槃經義記 3.323

3.323

彰益勸中，麁判有二：初偈明其證實之益，後半明其出相之益。略分有四：一標舉實觀，審觀名諦。「我有佛性」言義不足，若具，應言我有法性及與僧性，以偈要迮，不具言之，說彼我性為佛體性名有佛性，亦可說之為佛因性故名佛性。二「當知」下明觀利益，由觀我性有佛性等故入祕藏。三「知我」下重舉實觀，我者猶是向前我性，我所猶是向前佛性及法、僧性，此三皆是我中所有，故云我所。四「是人」下明觀利益，證實離相，無世可在，故得出世。

In revealing the benefit and encouraging [contemplation], roughly divided there are two parts: the first verse explains the benefit of realizing the real; the latter half explains the benefit of transcending characteristics. Briefly divided there are four parts: first, it identifies the contemplation of reality, careful contemplation being called discerning. "I have buddha-nature" is incomplete in meaning; fully stated, one should say "I have dharma-nature and saṅgha-nature"; because verses are constrained and concise, it is not fully stated: speaking of that nature of self as the nature of the Buddha's essence is called having buddha-nature, or it may also be explained as the causal nature of buddhahood, hence called buddha-nature. Second, from "you should know" down, it explains the benefit of contemplation: through contemplating that the nature of self has buddha-nature and so forth, one enters the secret treasury. Third, from "knowing self" down, it re-identifies the contemplation of reality: "self" is still the aforementioned nature of self; "what belongs to self" is still the aforementioned buddha-nature and dharma- and saṅgha-natures; these three are all possessed within the self, hence called what belongs to self. Fourth, from "this person" down, it explains the benefit of contemplation: realizing the real and leaving characteristics behind, there is no world in which to abide, hence one attains transcendence of the world.