大般涅槃經義記 8.274

8.274

下師子吼重復設難。「佛說不然」牒說總非。下廣顯非，文別有三：初「過去已滅，未來未到，云何名有」總難法喻。「現若不有，正得名無，云何乃言當有名有」此正難當，過去類之。二「若言」下別難前喻。「若言當有，是義不然」牒喻以非。「如世間人見無兒息，便言無子」舉事類徵。世人無兒，正得言無，不得言有。乳中無酪，正可說無，云何說言當有名有？三「一切生」下別難上法。一切眾生現無佛性，正可說無，云何言有？

Below, Siṃhanāda presents a challenge once again. "What the Buddha says is not so" reiterates the statement to completely negate it. Below, he broadly reveals the negation; the text has three distinct parts: First, "The past has already ceased, the future has not yet arrived, how can it be called 'existing'?" comprehensively challenges the doctrine and the analogy. "If it does not exist in the present, it can properly be called non-existent; how then do you say that future existence is called existence?" This directly challenges the future; the past is analogous to it. Second, from "If you say" below, he separately challenges the earlier analogy. "If you say it will exist in the future, this meaning is not so" reiterates the analogy to negate it. "Just as worldly people, seeing that they lack children, then say they have no sons" adduces a circumstance to interrogate analogously. Worldly people who have no children can properly be called non-existent, and cannot be called existent. Lacking curds in milk can properly be said to be non-existent; how can you say that future existence is called existence? Third, from "All living beings" below, he separately challenges the doctrine above. All sentient beings currently lack the buddha-nature, so it can properly be said to be non-existent; how can it be said to exist?