大般涅槃經義記 8.175

8.175

上來一番廣辯五義，自下重復結別其相。「是因非果，如佛性」者結前第一，指法名如，因緣之理能為佛因故名佛性。「是果非因，如大涅槃」結前第四，如同前釋，即前佛性顯名涅槃。「是因是果，如十二緣所生法」者，結前第二及第三門，因緣觀智從因緣生，名十二緣所生之法。「非因非果名佛性」者結第五門，此乃諸佛離緣平等法身之體，故名佛性。

The above turn broadly distinguished the five meanings; from here below, it concludes by redifferentiating their characteristics. "Is a cause and not an effect, like the buddha-nature" concludes the preceding first [gate], pointing to the dharma and calling it "like"; because the principle of dependent origination can serve as the cause of buddhahood, it is called the buddha-nature. "Is an effect and not a cause, like great nirvāṇa" concludes the preceding fourth [gate]; "like" is explained as before: the aforementioned buddha-nature manifested is named nirvāṇa. "Is a cause and is an effect, like the dharmas produced by the twelve links" concludes the preceding second and third gates; the contemplative wisdom of dependent origination is produced from dependent origination, and is called dharmas produced by the twelve links. "Neither cause nor effect is called the buddha-nature" concludes the fifth gate: this is the substance of the equal dharmakāya of all buddhas, divorced from conditions, and hence is called the buddha-nature.