大般涅槃經義記 8.142

8.142

下明不能見於佛性中有三，下總明凡夫二乘不見。「不見中有三」略以標舉，此於中道正見、邪見通名見中，次列三名，下辯其相。解定樂中，「菩薩憐生，雖處阿鼻如三禪」者，為物甘處，如似世人樂三禪樂，非謂在中樂如三禪。言「定苦行，謂凡夫」者，凡夫唯有生死之苦故名定苦，聲聞、緣覺行於苦樂作中道者有變易苦，以離分段得小涅槃名之為樂，二乘住此作中道想。「以是義」下雙結後二不見佛性。

Below, in explaining that among those who cannot see the buddha-nature there are three, it generally explains that ordinary beings and the two vehicles do not see it. "Among those who do not see it there are three" briefly marks and raises it. Here, both right view and wrong view with respect to the middle way are generally called "seeing the middle"; next it lists the three terms, and below differentiates their characteristics. In explaining definite bliss: "A bodhisattva pities sentient beings, and though dwelling in Avīci, it is like the third dhyāna"—this means that for the sake of beings they willingly dwell there, as if worldly people were taking pleasure in the bliss of the third dhyāna, not that the pleasure in its midst is actually like the third dhyāna. As for "the practice of definite suffering refers to ordinary beings": ordinary beings have only the suffering of saṃsāra, hence it is called definite suffering. Śrāvakas and pratyekabuddhas who practice suffering and bliss, taking them to be the middle way, possess the suffering of change; because they are free from apportioned [existence] and attain the lesser nirvāṇa, it is called bliss, and the two vehicles abide in this, generating the thought that it is the middle way. From "for this reason" onward, it jointly concludes that the latter two do not see the buddha-nature.