大般涅槃經義記 8.154

8.154

下次明其常、樂、我、淨，眾生不見，一處合論。於中初法，次喻，後合。法中，初言「是故佛性常、樂、我、淨」乘前顯後，是前中道能破生死，為佛性故，佛性得為常、樂、我、淨。「以諸眾生不能見故，無常、樂」等辯相顯實，此即明其眾生不見。「性實非」下彰實異相，成前不見。

Next, it explains its permanence, bliss, self, and purity, which sentient beings do not see, discussing them together in one place. Therein, first is the dharma, next the simile, and finally the application. In the dharma, the initial statement "therefore the buddha-nature is permanence, bliss, self, and purity" builds on what precedes to reveal what follows: because the preceding middle way can destroy birth and death and serves as the buddha-nature, the buddha-nature can be permanence, bliss, self, and purity. "Because all sentient beings cannot see it, it is impermanence, [suffering]," and so forth differentiates characteristics to reveal the real; this explains that sentient beings do not see it. From "the nature is truly not..." onward, it displays the real as differing from marks, corroborating the earlier [explanation of] not seeing.