大般涅槃經義記 6.290

6.290

文中，初先就迷辨釋，「不生性故，煩惱怨生」彰彼迷人無治有障，「煩惱怨生，不見佛性」彰彼迷人有障無治。下次就其悟者辨釋，「不生煩惱故則見佛性」彰彼悟者無障有治，「以見性故則住涅槃，是名不生」彰彼悟者有治無障。由見佛性，不生煩惱，故住涅槃，名曰不生，「是故名為為阿闍世」總以結之。

In the text, he first distinguishes and explains in terms of the deluded: "Because the nature is not born, the enemies of afflictions arise" reveals that those deluded persons lack remedy and possess obstructions; "the enemies of afflictions arise, hence they do not see the buddha-nature" reveals that those deluded persons possess obstructions and lack remedy. Next, he distinguishes and explains in terms of the awakened: "Because afflictions do not arise, one sees the buddha-nature" reveals that those awakened persons lack obstructions and possess the remedy; "because one sees the nature, one abides in nirvāṇa, which is called unborn" reveals that those awakened persons possess the remedy and lack obstructions. Because one sees the buddha-nature, afflictions do not arise, and therefore one abides in nirvāṇa, which is called "unborn"; "therefore it is called 'for Ajātaśatru'" summarizes and concludes it.