大般涅槃經義記 6.93

6.93

二「亦為」下明為聲聞、辟支佛說，即顯二乘有所得義，義同前解。二乘現有無常、苦等名為本有，現無諸佛常、樂、淨等說為今無；現無諸佛常、樂、淨等名為本無，現有無常、苦、無我等說為今有。二乘本有無常、苦等，三世常有無是處故，當必除捨。本時所無常、樂、淨等，三世常無無是處故，當必得之，故非無得。

Second, from "also for" onward, it explains that it is spoken for śrāvakas and pratyekabuddhas, which demonstrates the meaning that the two vehicles have attainment, the meaning being the same as the previous explanation. For the two vehicles, currently having impermanence, suffering, and so forth is called "originally having"; currently lacking the Buddhas' permanence, bliss, purity, and so forth is spoken of as "now lacking"; currently lacking the Buddhas' permanence, bliss, purity, and so forth is called "originally lacking"; currently having impermanence, suffering, non-self, and so forth is spoken of as "now having". For the two vehicles, their originally having impermanence, suffering, and so forth cannot possibly exist constantly throughout the three times, and so they will certainly eliminate and abandon them. Their originally lacking permanence, bliss, purity, and so forth cannot possibly be non-existent constantly throughout the three times, and so they will certainly attain them. Therefore, it is not non-attainment.