大般涅槃經義記 8.275

8.275

下佛答之。於中初先汎立有義，後就答問。就立有中，正明當有，通論過去。文別有四：一明過有，如橘從芽其生異，一切甘甜。「熟已乃酢」，酢由本子，故名「過有」。二明當有，如種胡麻，預說有油。三重明過有，如人罵王，多年受殃。四重明當有，如問陶師，預答有瓶。上來立有，下就答難。「乳中有酪」就喻以答，「眾生性」下就法以答。「佛性如是」略明當有，「欲見」已下廣顯當有。「欲見佛性應當觀察時節形色，是故我說一切有」者，未來淨身得見佛性，是故名為時節形色。

Below, the Buddha answers him. Therein, he first generally establishes the meaning of existence, and afterwards proceeds to answer the question. In establishing existence, he directly clarifies future existence and generally discusses the past. The text has four distinct parts: First, clarifying past existence: as an orange from its sprout grows differently, all being sweet. "After ripening it is sour"; the sourness derives from the original seed, hence it is called "past existence." Second, clarifying future existence: like planting sesame, speaking in advance of having oil. Third, reiterating past existence: like a man cursing a king and suffering misfortune for many years. Fourth, reiterating future existence: like asking a potter, who answers in advance that there is a pot. The above establishes existence; below, he proceeds to answer the challenge. "There are curds in milk" answers with respect to the analogy; from "The nature of sentient beings" below, he answers with respect to the doctrine. "The buddha-nature is like this" briefly clarifies future existence; from "wishing to see" onward, he broadly reveals future existence. "One who wishes to see the buddha-nature should contemplate the season and form; therefore I say all possess it": in the future pure body one comes to see the buddha-nature, therefore it is called the season and form.