大般涅槃經集解 25.24

25.24

案僧亮曰：菴羅菓者，菓能生菓，譬善能生善也。種果之法，破核除肉則難生，全核因肉則易生。而犯重罪之人，以譬食菓肉也。吐核置地者，核生雖難，猶自可為菓種，明雖犯重罪，而猶有微善可作善種也。破而嘗之者，以貪甜故，滅菓種也，譬愚癡重故，斷徵善根也。「心生悔恨」以下，明菓種已斷，雖欲將護，果不可生，譬善斷不悔，安得生哉。不名闡提者，以不悔故名闡提耳，非以悔故名闡提也。法瑤曰：此譬不改悔一闡提之徒。初受戒為食果，破戒為吐核也。

Sengliang states: As for the mango fruit, fruit can produce fruit, which is an analogy for good being able to produce good. As for the method of planting fruit, if one cracks the stone and removes the pulp, it is difficult to grow; if the stone is whole with the pulp, it easily grows. A person committing grave sins is compared to eating the flesh of the fruit. Spitting the stone onto the ground: although the stone is difficult to grow, it can still serve as a seed for fruit, clarifying that although one has committed grave sins, there is still subtle goodness that can serve as a wholesome seed. Cracking it and tasting it: because of greed for sweetness, the fruit's seed is destroyed, which is an analogy for how, because of deep foolishness, one severs the subtle kuśalamūla. From "regret arises in the mind" downward, it clarifies that the seed of the fruit is already severed; although one wishes to nurse it, the fruit cannot grow, which is an analogy for: when goodness is severed without repentance, how could it grow? Not being called an icchantika: it is because of not repenting that one is called an icchantika; it is not because of repenting that one is called an icchantika. Fayao states: This is an analogy for the class of unrepentant icchantikas. First receiving the precepts is eating the fruit; breaking the precepts is spitting out the stone.