大般涅槃經義記 8.204

8.204

下明二乘不見之中，先明二乘有倒不見，後舉諸佛菩薩顯之。前中，初言「見一切法無常我等，非一切法亦無常」等，汎明倒見不見佛性。言「一切者名生死」下，辯法顯倒。「聲聞」已下就人指斥。下舉諸佛菩薩顯中，先明十住菩薩少見，「見一切法無常我」等，明見生死一切法也。「非一切法分見常」等，見涅槃也。此明菩薩分見所由。「以是義故十分見一」正明少見。下明如來全見佛性。「見一切法無常我等非一切法見常樂」等，明見所由。「以是義」下正明全見，先法、後喻。「以是義」下結嘆首楞，由其見故。上來明凡二乘不見。

Below, in explaining that those of the two vehicles do not see it, it first explains that those of the two vehicles have inversions and do not see it, and afterward cites the buddhas and bodhisattvas to illuminate it. In the first part, it initially states: "Seeing all dharmas as impermanent, [non-]self, and so forth, and that not all dharmas are also impermanent..." broadly explaining that through inverted views they do not see the buddha-nature. In saying "'All' refers to saṃsāra" downward, it distinguishes the dharma to reveal inversion. From "Śrāvaka" downward, it points out and censures them in terms of persons. Below, in citing the buddhas and bodhisattvas to illuminate it, it first explains that bodhisattvas of the ten abodes see a little: "Seeing all dharmas as impermanent, non-self..." explains seeing all dharmas of saṃsāra; "not all dharmas seeing partially as permanent..." explains seeing nirvāṇa. This explains the reason bodhisattvas see partially. "Because of this, they see one part in ten" directly explains seeing a little. Below, it explains that the Tathāgata sees the buddha-nature completely: "Seeing all dharmas as impermanent, non-self, and so forth, and not all dharmas seeing as permanent, blissful..." explains the reason for seeing. From "Because of this..." downward directly explains complete seeing, first through dharma and then through metaphor. From "Because of this..." downward praises the Śūraṅgama, because of this seeing. The above explains that ordinary beings and the two vehicles do not see it.