大般涅槃經義記 8.183

8.183

上來四段合為第一。自下第二釋前聲聞緣覺不及。辯舉諸佛菩薩對顯。「是觀緣智凡有四種」總以標舉，次列四名，下中二門解非聲聞緣覺所及，上及上上釋前諸佛菩薩境界，次解、後結。「以是義故十二因緣名佛性」者，以上上智觀十二緣得菩提故，十二緣法得名佛性。下以佛性歷即餘義。性理精上名「第一義」，離相名「空」，出離斷常即名「中道」，即是諸佛法身自體故名為「佛」，離此之外無別佛故。據佛望之，即是諸佛大涅槃果，離此更無別涅槃故。故經說言「佛知眾生取涅槃相不復更滅」。

The above four sections together constitute the first part. The second part below explains the earlier 'out of reach of śrāvakas and pratyekabuddhas,' setting forth the buddhas and bodhisattvas to reveal it by contrast. 'There are four kinds of wisdom contemplating conditions' marks the general heading; next the four names are listed; the lower and middle two gates explain what is out of reach of śrāvakas and pratyekabuddhas; the upper and utmost explain the earlier realm of buddhas and bodhisattvas; next is the explanation, and then the conclusion. 'For this reason, the twelve links of dependent origination are called buddha-nature' means: because through the utmost wisdom one contemplates the twelve links of dependent origination and attains bodhi, the twelve links of dependent origination come to be called 'buddha-nature.' Below, buddha-nature is successively identified with other meanings: The refined and supreme aspect of the principle of the nature is called 'ultimate truth'; being free of marks is called 'emptiness'; transcending both cutting off and permanence is called the 'Middle Way'; being the very substance of the dharmakāya of all buddhas, it is called 'Buddha,' for apart from this there is no separate Buddha. When viewed from the perspective of the Buddha, it is the fruit of the great nirvāṇa of all buddhas, for apart from this there is no other nirvāṇa. Hence the sūtra states: 'The Buddha knows that sentient beings apprehend the marks of nirvāṇa, and there is no further cessation.'