大般涅槃經義記 8.146

8.146

上來通就理行說中，自下第二偏就因緣理法明中，於中先明因緣中道，「是故佛性常、樂、我」下明性是其常、樂、我、淨，眾生不見。前中先辯因緣之相，「生死本際凡有二種，無明與愛」舉生死因。無明是其現苦家本，本亦有行，略而不彰。有愛是其當苦家本，此名愛結，以之為有。愛三有故，現在亦有取及有支，略而不辯。「是二中間有生、老、病、死」舉生死果。此舉緣相，下就說中，「是名中道」就緣辯中。

What came above spoke of the middle generally with respect to principle and practice. From here, the second [part] specifically clarifies the middle with respect to the principle-dharma of dependent origination. Therein, it first explains the middle way of dependent origination; from "therefore the buddha-nature is permanent, blissful, self..." onward, it explains that the nature is permanence, bliss, self, and purity, which sentient beings do not see. In the former part, it first differentiates the characteristics of dependent origination: "The fundamental limits of saṃsāra are generally of two kinds: ignorance and craving" raises the causes of saṃsāra. Ignorance is the root of present suffering; its root also includes volitional formations, which are abbreviated and not displayed. Craving for existence is the root of future suffering; this is called the fetter of craving, and through it existence arises. Because one craves the three realms of existence, the present also has grasping and the link of existence, which are abbreviated and not differentiated. "Between these two there are birth, aging, sickness, and death" raises the fruits of saṃsāra. This raises the characteristics of conditions; below, it speaks of the middle based on them: "this is called the middle way" differentiates the middle based on conditions.