大般涅槃經義記 8.300

8.300

下答第五有毘跋致、阿毘跋致。以此言廣，故在後答。「汝言有性，云何有退有不退者」牒舉問辭，次勅許說。下廣釋之，文別有四：一廣明退、二明不退、三明不退不名佛性、四明退者不無佛性。初中有五：一十三法退；二六種法退；三一因緣退，謂聞苦行其心退；四五種法退；五二種法退。明不退中，初問、次辯、後總結歎。歎中，初言「亦名施主」明能益他，能攝佛法施眾生故。「見如來」等，彰其益己，「能調」已下復明益他，「善能護」下復明益己。此第二竟。「以是義故不退之心不名佛性」是第三段，明前不退不名佛性。

Below, it answers the fifth [objection] concerning those who regress (vibandhika) and those who do not regress (avivartika). Because this discourse is extensive, it is answered at the end. "Your statement: 'If there is the nature, why is there regression and non-regression?'" cites and brings up the words of the question, and then the Buddha gives permission to explain. Below, it explains it extensively; the text has four distinct parts: first, extensively explaining regression; second, explaining non-regression; third, explaining that non-regression is not called the buddha-nature; fourth, explaining that those who regress are not without the buddha-nature. In the first, there are five: 1. regression through thirteen dharmas; 2. regression through six dharmas; 3. regression through one condition, namely hearing of ascetic practices and one's mind regressing; 4. regression through five dharmas; 5. regression through two dharmas. In explaining non-regression, there is first an interrogation, next an explanation, and finally a general concluding praise. In the praise, the initial statement "also called a donor" clarifies being able to benefit others, because one can gather the Buddha's teachings and bestow them on sentient beings. "Seeing the Tathāgata" and so forth manifests benefiting oneself. From "able to tame" downward again clarifies benefiting others. From "skillfully able to protect" downward again clarifies benefiting oneself. This concludes the second part. "For this reason, the mind of non-regression is not called the buddha-nature" is the third section, clarifying that the aforementioned non-regression is not called the buddha-nature.