大般涅槃經義記 8.184

8.184

上來就彼眾生現性答前四問，自下就彼眾生當性答前四問。總相雖然，於中細求，唯答第一云何為性，辯答第四眾生不見，第二第三略而不答，易解故爾。說彼當來佛果為性，名義顯了，何須更釋云何名性？佛是常等理在灼然，何勞更解常樂我淨？就所釋中，「師子白佛：佛與佛性無差別者，一切眾生何用修道」重難起發。由佛前說佛性即佛，故為此難。下佛釋之。釋意如何？明諸眾生雖有佛性，顯用在當，當果未有，故須修道。文中初言「汝問不然」牒以總非。下廣辯釋，文別有六：一說菩提為性明凡未有、二說一乘為性明凡未有、三說首楞嚴定以為佛性明凡未有、四說我為性明凡未有、五說十力四無畏等以為佛性明凡未有、六說一切佛性為性明凡未有。

The above has answered the previous four questions with respect to sentient beings' presently existing nature; the section below answers the previous four questions with respect to sentient beings' future nature. Although such is the general schema, examining it in detail within shows that it only answers the first, 'What is the nature?', and explains in answer to the fourth, 'Sentient beings do not see it.' The second and third are omitted without answer because they are easily understood. When speaking of that future fruit of buddhahood as the nature, the name and meaning are evident; what need is there to explain further what is called 'nature'? That the Buddha is permanent and so forth is self-evident in principle; what need is there to elaborate further on permanence, bliss, self, and purity? Within this explanation, 'Siṃha addressed the Buddha: If the Buddha and buddha-nature have no difference, why must all sentient beings cultivate the path?' raises a new objection to provoke the teaching. Because the Buddha previously said that buddha-nature is the Buddha, this objection is raised. Below, the Buddha explains it. What is the sense of the explanation? It clarifies that although all sentient beings possess buddha-nature, its manifest function lies in the future; since the future fruit does not yet exist, they must cultivate the path. In the text, 'Your question is not so' first repeats it to reject it in general. Below, it is extensively explained; the text has six distinct parts: 1. Explaining bodhi as the nature to clarify that ordinary worldlings do not yet possess it. 2. Explaining the One Vehicle as the nature to clarify that ordinary worldlings do not yet possess it. 3. Explaining Śūraṅgama samādhi as the buddha-nature to clarify that ordinary worldlings do not yet possess it. 4. Explaining the Self as the nature to clarify that ordinary worldlings do not yet possess it. 5. Explaining the ten powers, four fearlessnesses, and so forth as the buddha-nature to clarify that ordinary worldlings do not yet possess it. 6. Explaining the nature of all buddhas as the nature to clarify that ordinary worldlings do not yet possess it.