大般涅槃經義記 8.248

8.248

下明見性，兩門分別：一可見不可見相對分別。「佛性二種」總以標舉；「可見不可見」列其二名，其眼見者名為可見，自餘一切名不可見。下辯其相。言「可見」者，十住、諸佛，可眼見也。言「不可見」，九地已下一切眾生同非眼見，名不可見。二眼見聞見相對分別。其「眼見」者，十住、諸佛眼見眾生所有佛性。於中別分十住唯見己身佛性，佛見眾生所有佛性。今此自他所有佛性，通名眾生所有性故，宣說十住、諸佛如來眼見眾生所有性矣。其「聞見」者，一切眾生乃至九住聞有。何處有佛性？一切。此如上辯，定能聞見，種性已上；通則十信聞性不謗亦名聞見。此答初問。

Below, seeing the nature is explained, differentiated through two gates: First, the relative distinction between visible and invisible: 'The buddha-nature is of two kinds' gives a general heading; 'visible and invisible' lists the two names—that which is seen by the eye is called visible, and all others are called invisible. Below, its characteristics are distinguished: 'visible' means that the ten abodes and the buddhas can see it with the eye; 'invisible' means that all sentient beings from the nine grounds downward equally do not see it with the eye, hence called invisible. Second, the relative distinction between visual seeing and auditory seeing: as for 'visual seeing', the ten abodes and the buddhas see with the eye the buddha-nature possessed by sentient beings. Therein, a distinction is made: the ten abodes see only the buddha-nature of their own bodies, while the Buddha sees the buddha-nature possessed by [all] sentient beings. Now, because the nature possessed by oneself and others is generally termed the nature possessed by sentient beings, it is proclaimed that the ten abodes and the buddha Tathāgatas see with the eye the nature possessed by sentient beings. As for 'auditory seeing', all sentient beings up to the ninth abode hear that it exists. Where does the buddha-nature exist? Everywhere. As distinguished above, those who are definitely able to see by hearing are from the disposition [stage] upward; speaking generally, when the ten faiths hear of the nature and do not slander it, this is also called auditory seeing. This answers the first question.