大般涅槃經義記 8.196

8.196

第四段中，先明一切眾生具有，下明不見。前中，「一切具三種定」汎以通舉，「謂上中下」列其三名，下辯其相。上謂佛性顯其初門，何故佛性得名上定？說首楞嚴為佛性故。「以是故言一切有」者就人明有，以說佛性為上定故一切有之。「中者一切具足初禪」顯第二門。「有緣能修無緣不能」明得不定。下出其緣，「所謂火災及壞欲結」。「以是故言一切具中」就人結有。「下者十中心數定」者辯第三門。十地廣辯，如《雜心論》，想、欲、觸、慧、念、思、解脫、憶、定及受，是其十也。此十遍通一切心中，名通大地。「以是故言一切具」下就人結有。雖辯中下，意顯上矣。上來明有。

In the fourth section, it first explains that all sentient beings fully possess it, and below explains that they do not see it. In the first part, "All are equipped with three kinds of concentration" brings this up broadly; "namely superior, middling, and inferior" lists their three names; below, their characteristics are distinguished. Superior refers to the buddha-nature, revealing its first aspect. Why is the buddha-nature called superior concentration? Because the Śūraṅgama is spoken of as the buddha-nature. "Because of this, it is said that all possess it" explains possession in terms of persons: because the buddha-nature is spoken of as superior concentration, all possess it. "The middling is that all are fully equipped with the first dhyāna" reveals the second aspect. "Those with conditions can cultivate it, while those without conditions cannot" explains that attainment is not fixed. Below, it brings out those conditions: "namely the calamity of fire and the destruction of the fetters of desire." "Because of this, it is said that all are equipped with the middling" concludes possession in terms of persons. "The inferior is the concentration among the ten mental factors" distinguishes the third aspect. The Daśabhūmika Sūtra discusses them extensively; as in the *Saṃyuktābhidharmahṛdaya*, ideation, desire, contact, wisdom, mindfulness, intention, liberation, recollection, concentration, and sensation are these ten. These ten pervade all minds and are called universal mental factors. From "Because of this, it is said that all are equipped..." downward, it concludes possession in terms of persons. Although it distinguishes the middling and inferior, the intention is to reveal the superior. The above explains possession.