大般涅槃經義記 4.303

4.303

上來第一廣明有餘，自下第二明其無餘。迦葉先問，「何等名為無餘義」者正問無餘，「云何復名一切義乎」簡去有餘，自有諸法望上有餘、望下無餘，義有兩兼，不名一切。今所問者問其一向無餘之法，不雜有餘，故云一切。

Above, the first part extensively clarified the non-exhaustive [meaning]; below, the second part clarifies the exhaustive. Kāśyapa asks first. "What is called the exhaustive meaning?" directly inquires into the exhaustive; "Why is it also called the meaning of 'all'?" sets aside the non-exhaustive. There are dharmas that, viewed relative to what is above, are non-exhaustive, and viewed relative to what is below, are exhaustive; having both aspects, they are not called "all." What is asked now is about dharmas that are unequivocally exhaustive, not mixed with the non-exhaustive; hence he says "all."