大般涅槃經義記 6.99

6.99

今初番中，約就波若及大涅槃宣說有得，文別有三：一釋偈中「本有今無」，本有煩惱，今無涅槃，即說本昔有煩惱時以之為今，無涅槃者望方便淨，無體故無，望性淨果，未顯故無；二解偈中「本無今有」，本無波若，今有煩惱；三「若沙門」下解釋三世無有是處，本有煩惱，三世恒有，無是處故，佛今斷盡，此明有斷，即顯本昔所無，涅槃及與波若三世恒無，無是處故，今已證會，此明有得。

Now, in the first turn, attainment is declared in terms of prajñā and mahāparinirvāṇa, in a text with three parts: First, explaining "originally having, now lacking" in the verse: originally having afflictions, now lacking nirvāṇa. That is, speaking of the past when there were afflictions as "now"; as for lacking nirvāṇa, with respect to the purity of expedient means, it is lacking because it has no substantial entity, and with respect to the fruit of natural purity, it is lacking because it has not yet been revealed. Second, explaining "originally lacking, now having" in the verse: originally lacking prajñā, now having afflictions. Third, from "if a śramaṇa" onward, explaining that there is no such possibility throughout the three times: afflictions originally possessed cannot possibly exist constantly throughout the three times, and so the Buddha has now severed them completely—this explains that there is severance; which demonstrates that nirvāṇa and prajñā, which were originally lacking in the past, cannot possibly be non-existent constantly throughout the three times, and so he has now realized and joined with them—this explains that there is attainment.