大般涅槃經義記 3.333

3.333

第二審定有無之中，偈文有二：初之七句就喻審定、末後一句將喻類法。就前喻中，初之半偈就無反徵，令未懷妊，云何已作生子之想？佛亦如是，身中未有三歸真性，云何已作成佛之想？「若必在」下就有述可，「若必在胎則名有子」可其有義。子若處胎，定生不久，述其生義。三歸如是，若在身中則名為有。「身中若有，定成不久，是名子義」總以結定，是名為子。無有之義。「眾生業然」將喻類法，亦得名為辯法同喻，眾生身中三歸真性能生當果名眾生業，同子有無故名亦然。

In the second part, examining and determining existence and non-existence, the verse text has two parts: the first seven lines examine and determine by means of an analogy; the final line analogizes the dharma through the analogy. In the preceding analogy, the first half-verse turns to cross-examine based on non-existence: if she has not yet conceived, how could she already form the thought of giving birth to a child? The Buddha is also like this: if within the body there is not yet the true nature of the three refuges, how could one already form the thought of becoming a buddha? "If it is definitely within..." below assents based on existence: "If it is definitely within the womb, then it is called having a child" assents to the meaning of its existence. If the child is in the womb, it will definitely be born before long, explaining the meaning of birth. The three refuges are also like this: if they are within the body, then they are called existent. "If it is within the body, it will definitely be accomplished before long; this is the meaning of a child" concludes and determines in general that this is the meaning of having or not having a child. "The karma of sentient beings is like this" analogizes the dharma through the analogy; it may also be termed demonstrating that the dharma is identical to the analogy: the true nature of the three refuges within the bodies of sentient beings can give birth to the future fruit, which is called the karma of sentient beings; being identical to the existence or non-existence of a child, it is therefore called "also like this."