大般涅槃經義記 7.339

7.339

次解佛性，先問次釋，前六後七皆就因說，隨相別分，我是佛義在因不論。樂者是其涅槃之義，通則因中亦有涅槃，樂隨涅槃因中亦有，故下文說「菩薩涅槃有樂有淨」。別則涅槃唯在佛果，樂隨涅槃在因不說，故下文言「諸佛如來不生煩惱故有涅槃，菩薩雖斷，非是不生，故無涅槃」，無涅槃故不說樂矣。據實通論，因中性體亦有我樂。「是名」下結。

Next, it explains buddha-nature, first questioning and next explaining. The earlier six and later seven are all explained with respect to the cause; divided distinctly according to characteristics, self is the meaning of buddhahood and is not discussed in the cause. Bliss is the meaning of nirvāṇa; broadly speaking, there is also nirvāṇa within the cause, and bliss follows nirvāṇa so it is also present within the cause; therefore the text below states, "The bodhisattva's nirvāṇa has bliss and has purity." Specifically speaking, nirvāṇa exists only in the buddha fruit, and bliss follows nirvāṇa so it is not spoken of in the cause; therefore the text below says, "Because the buddhas and Tathāgatas do not give rise to afflictions, they have nirvāṇa; although bodhisattvas sever them, it is not that they do not arise, and therefore they do not have nirvāṇa"; since they do not have nirvāṇa, bliss is not spoken of. Speaking comprehensively based on reality, the essence of the nature within the cause also possesses self and bliss. From "This is called..." onward is the conclusion.