大般涅槃經義記 8.296

8.296

次答第十所少之句。「汝言有性何故不見」牒其問辭。准此牒辭，外國經本定有此問。「不然」總非。「何以」下釋，緣未合故無緣不見。「以是義」下得緣方見。先舉二因，「緣正」列名。「正因佛性，緣因發心」辯定二因。「以二因緣得菩提」者，明因得果。佛性望於菩提之果說為正因，此文最顯。「如石出金」舉喻類顯。

Next, it answers the tenth objection, which was previously omitted. "Your statement: 'If there is the nature, why is it not seen?'" cites the words of the question. Judging from these cited words, the foreign manuscript of the sūtra must have had this question. "Not so" negates it in general. From "Why?" downward explains: because conditions have not yet combined, in the absence of conditions it is not seen. From "By this meaning" downward [clarifies that] only upon obtaining conditions is it seen. First, it brings up the two causes, listing their names as "the conditioning and the primary." "The primary cause is the buddha-nature; the conditioning cause is the arising of the mind" determines and explains the two causes. "By means of the two causes and conditions one attains bodhi" clarifies that through causes one attains the fruit. With respect to the fruit of bodhi, the buddha-nature is spoken of as the primary cause; this text makes this most evident. "Just as stone produces gold" adduces a simile to illustrate it by analogy.