大般涅槃經集解 63.63

63.63

案僧亮曰：滅而不續，名之斷也。性斷障斷者，心有三種，善、不善、無記。若如常人起不善無記心時，雖無善心，直是心不並緣，故善心不續，是謂性斷。以其現在無耶見故，不名障斷。闡提現有重耶見障，使未來之不生於現在，是名具二斷也。法瑤曰：益前有無之問也。以現在無故，得言斷善根；未來有故，得言悉有佛性也。

Sengliang comments: Extinguishing without continuing is termed 'severing'. Regarding intrinsic severing and obstructive severing: the mind has three kinds—good, unwholesome, and indeterminate. When an ordinary person generates an unwholesome or indeterminate mind, though there is no good mind, it is simply that the mind cannot engage parallel conditions, so the good mind does not continue; this is called intrinsic severing. Because he has no perverse views in the present, it is not called obstructive severing. An icchantika has in the present the obstruction of heavy perverse views, preventing future [good] from arising in the present; this is called possessing both severings. Fayao comments: This supplements the earlier question on existence and non-existence. Because it is non-existent in the present, one may say good roots are severed; because it exists in the future, one may say all possess buddhadhātu.