大般涅槃經義記 8.191

8.191

自下第二一乘為性。先出性體，後明眾生有而不見。前中，初先辯二畢竟，後約論性。辯二竟中，先總標舉。望小大極故名畢竟，因果不同故分二種。次列兩名，因能嚴果故曰莊嚴，果德窮滿稱曰究竟。「世及出世」約位分畢。十地已還通名世間，皆是變易世間攝故。佛名出世。下辯體相。「莊嚴」是其六波羅蜜，「究竟一乘」下約性辯。文顯可知。

From here below is the second section, on the One Vehicle as the nature. First, its nature and essence are brought out, and then it is explained that sentient beings possess it but do not see it. In the first part, the two ultimates are first distinguished, and then it discusses the nature with reference to them. In distinguishing the two ultimates, it first makes a general designation: looking toward the culmination of the small and great, it is called ultimate; because cause and fruit differ, it is divided into two kinds. Next, two names are listed: because the cause can adorn the fruit, it is called adornment; because the virtues of the fruit are exhaustively full, it is called ultimate. "Mundane and supramundane" distinguishes the ultimates according to stages: up to and including the tenth ground, they are all generally called mundane, because they are subsumed under the mundane realm of transformation; the Buddha is called supramundane. Below, the essence and marks are distinguished: "adornment" is the six pāramitās; from "ultimate One Vehicle" onward, it is distinguished with reference to the nature. The text is clear and can be understood.