大般涅槃經義記 8.284

8.284

第六句中別有兩句：一執緣為正、二難破別性。前中，初言「一心趣向」是求佛心，「大慈悲」等念眾生心。此二一對。「見生死」等，厭有為心。「觀涅槃」等，求無為心。此二一對。「信三寶」等，是歸善行；「受持禁戒」是離非行。此二一對。上來舉如是等法名為佛性執之為正。自下第二難破別性。若離上來一心趣等別有佛性，何須此等而作因緣。

In the sixth clause, there are distinctively two lines: 1. Clinging to conditions as the primary [cause]; 2. Interrogating and refuting a distinct nature. In the former, he first says that "single-mindedly heading towards" is the mind seeking buddhahood, and "great benevolence and compassion" and so forth is the mind mindful of sentient beings. These two form one pair. "Seeing saṃsāra" and so forth is the mind that reviles the conditioned. "Contemplating nirvāṇa" and so forth is the mind that seeks the unconditioned. These two form one pair. "Believing in the Three Jewels" and so forth is the practice of taking refuge in the good; "receiving and upholding the prohibitive precepts" is the practice of avoiding wrongdoing. These two form one pair. The above adduces such dharmas as these, names them the buddha-nature, and clings to them as the primary [cause]. From here below is the second, interrogating and refuting a distinct nature: If apart from the above "single-mindedly heading towards" and so forth there is a separate buddha-nature, why would one need these to act as causes and conditions?