大般涅槃經義記 6.109

6.109

自下第二廣明有得，向前宣說得第一義，未說得道、菩提、涅槃，故下辯之。迦葉先難，有得乖上所以難之。於中，先牒向前所得第一義諦，共道、菩提、涅槃相即，即顯此三皆有得義；下就設難難破有得。前中，初言「第一義諦」牒上所得。「第一義諦」下即道，道者，外國名曰末伽，如四諦中所說道諦。菩提胡語，此亦名道，此二何別？通則是一，別則末伽是其因道、菩提果道。外國名多，因果二道別立名字；此方名少，顯法含通，故因與果通名為道。涅槃是滅，此三通於性淨方便，今此所論即於性淨。

From here below is the second [section], explaining extensively that there is attainment. Previously, it was explained that one attains the ultimate truth, but it was not yet said that one attains the Path, bodhi, and nirvāṇa; therefore, these are distinguished below. Kāśyapa raises an objection first: because positing attainment conflicts with the preceding [statement], he objects to it. Therein, he first cites the ultimate truth previously attained as being mutually identical with the Path, bodhi, and nirvāṇa, thereby demonstrating that all three possess the meaning of attainment; below, he sets forth an objection to refute attainment. In the former, the opening phrase "ultimate truth" cites what was previously attained. What follows "ultimate truth" is the Path. The Path is called mārga in foreign lands, as in the truth of the Path taught among the four truths. Bodhi is a barbarian word, which is also called "the Path" here. What is the difference between these two? Generically they are one, but specifically, mārga is the causal Path, and bodhi is the fruitional Path. Foreign lands have many terms, setting up separate names for the two paths of cause and fruit; this land has few terms, which express the Dharma with inclusive breadth, and thus both cause and fruit are generically named "the Path." Nirvāṇa is cessation. These three apply generally to both the naturally pure and the expedient [nirvāṇa], but what is discussed here refers to the naturally pure.