大般涅槃經義記 8.157

8.157

上來偏就因緣理法以論中道，自下第三偏就因緣觀行說中。於中初先正辯中道，「性雖常」下還明不見，略不宣說常、樂、我、淨。就正辯中，先對凡夫以明中道，「眾生起見凡有二種：一常、二斷，不名中道」舉邊顯中，「無常斷」下明中異邊。「無常無斷名中道」者，正辯中義，即是觀照十二緣智出其中體。「如是觀智名佛性」者，結中為性。下對二乘以顯中道，「二乘雖觀，不名佛性」明小非中。二乘但能見因緣相，不及其實，故非中道，不名佛性。是中亦應明佛菩薩觀行是中，義不異前，故略不論。

What came above discussed the middle way specifically with respect to the principle-dharma of dependent origination. From here, the third [part] speaks of the middle specifically with respect to the contemplative practice of dependent origination. Therein, it first directly differentiates the middle way; from "although the nature is permanent" onward, it again explains not seeing, omitting any proclamation of permanence, bliss, self, and purity. In directly differentiating, it first explains the middle way in contrast to ordinary beings: "The views that sentient beings give rise to are generally of two kinds: the first is permanence, the second is annihilation; [these] are not called the middle way" raises the extremes to reveal the middle. From "neither permanence nor annihilation" onward, it clarifies that the middle differs from the extremes. "Being neither permanent nor annihilated is called the middle way" directly differentiates the meaning of the middle, which is the wisdom of contemplating the twelve links that brings forth the essence of the middle. "Such contemplative wisdom is called the buddha-nature" concludes the middle as the nature. Below, it reveals the middle way in contrast to the two vehicles: "although the two vehicles contemplate, it is not called the buddha-nature" explains that the lesser is not the middle. The two vehicles can only see the marks of dependent origination, failing to reach its reality, hence it is not the middle way and is not called the buddha-nature. Here, it should also explain that the contemplative practice of buddhas and bodhisattvas is the middle; since the meaning does not differ from what preceded, it is omitted and not discussed.