大般涅槃經義記 8.126

8.126

答前四中，初就眾生現性答問，師子白佛「佛與佛性無差別者，一切眾生何用修」下就諸眾生當性答問，性非當現，約緣言耳。就現性中，文別有二：一對上初問辯出性體，即約此體明其佛性常、樂、我、淨，眾生不見，此一分中答上三問，正答第一兼答第四；二「如汝言以何義故名佛性」下對第二問解性名義，即約此義明其佛性常、樂、我、淨、眾生不見，此一分中亦答三問，正答第二兼答第四。

In answering the first four: initially, he answers the questions in terms of the present nature in sentient beings; from Siṃhanāda saying to the Buddha, "If the Buddha and the buddha-nature are without distinction, why do all sentient beings need to cultivate?" onward, he answers the questions in terms of the future nature in all sentient beings. The nature is neither future nor present; it is spoken of only in terms of conditions. Within the present nature, the text distinctively has two parts: first, in response to the initial question above, discriminating the essence of the nature, and precisely with reference to this essence clarifying that the buddha-nature is permanent, blissful, self, and pure, yet sentient beings do not see it—this single portion answers three questions above, directly answering the first and concurrently answering the fourth; second, from "As you say: for what reason is it called buddha-nature?" onward, in response to the second question, explaining the name and meaning of the nature, and precisely with reference to this meaning clarifying that the buddha-nature is permanent, blissful, self, and pure, yet sentient beings do not see it—this single portion also answers three questions, directly answering the second and concurrently answering the fourth.