大般涅槃經義記 8.252

8.252

自下第三廣明證法。於中有二：一廣上初中所證理法、二「一切眾生不可思」下廣上初中能證行法。問曰：前說有何不盡更須廣乎？釋言：前者直出性體，未曾就人辯定有無，故今顯之。又前約就菩提因果明能證法，未就涅槃因果以論，故下辯之。又復前者明佛菩薩行修見性，未明凡夫二乘修見，故下辯之，明有縛解修道等也。就初段中，先開章門、後廣辯釋。「性非內外然非失壞」是開門也。眾生身中即未有果名為非內，而有其因說為非外，以有因故必定得果名非失壞，其因現有果是當有故名「悉有」。

From here below is the third [part], explaining the realized dharmas at length. Therein are two parts: first, expanding upon the principle and dharma realized in the first [part] above; second, from 'All sentient beings are inconceivable...' below, expanding upon the practices that can realize them in the first [part] above. Question: What was left incomplete in the previous explanation that necessitates further elaboration? Explanation: The former directly brought forth the substance of the nature without yet determining its existence or nonexistence with reference to persons, which is why it is demonstrated now. Furthermore, the former explained the dharmas that can realize in reference to the cause and fruit of bodhi, but did not yet discuss them in reference to the cause and fruit of nirvāṇa, which is why it is distinguished below. Furthermore, the former explained that buddhas and bodhisattvas cultivate practice and see the nature, but did not yet explain that ordinary beings and the two vehicles cultivate and see it; hence it is distinguished below, explaining that there are bondage, liberation, the cultivation of the path, and so forth. In the first section, it first opens the thematic headings, and afterward distinguishes and explains them at length. 'The nature is neither internal nor external, yet it is not lost or destroyed'—this is the opening of the heading. That the fruit does not yet exist within the bodies of sentient beings is called 'neither internal', while possessing its cause is spoken of as 'nor external'; because they possess the cause they are certain to attain the fruit, which is called 'not lost or destroyed'; because its cause exists in the present and the fruit will exist in the future, it is called 'all possess it'.