大般涅槃經義記 9.111

9.111

自下第二具以五義說眾生有。一明眾生無有退滅佛性之理，故名為有。此句約就先際以說。二阿毘跋致故名為有。阿毘跋致此名不退，證得之時永無退轉，故知定有。此句約就中際以說。下三約就後際以說。於中，初言「以當有故」名為有者，解有兩義：一方便果當生名有，二性淨果當顯名有。以現眾生常定得果，故說其有。此句是總。下二是別，「以定得」者，據方便果，以現有因故當定得。「以定見」者，望性淨果，以現有因故當定見。「是故」下結。

From here below is the second part, explaining that sentient beings have it completely through five meanings: First, it clarifies that sentient beings have no principle of regressing from or extinguishing the buddha-nature, hence it is called "having." This clause is stated in reference to the past limit. Second, it is called "having" because of avaivartika. Avaivartika is here translated as "non-retroression"; at the time of realization, there is never any turning back, so one knows it definitely exists. This clause is stated in reference to the intermediate limit. The three below are stated in reference to the future limit. Within them, first saying "because it will exist in the future" it is called having has two explanatory meanings: first, it is called having because the fruition of expedient means will arise; second, it is called having because the naturally pure fruition will be manifested. Because present sentient beings are always certain to attain the fruit, it is said that they have it. This clause is general. The two below are specific: "Because it is definitely attained" is based on the fruition of expedient means, because having the cause at present, they are certain to attain it in the future. "Because it is definitely seen" looks toward the naturally pure fruition, because having the cause at present, they are certain to see it in the future. From "Therefore" downward is the conclusion.