大般涅槃經集解 67.50

67.50

案僧亮曰：闡提有善人無者，謂斷善之邪見是因是障，闡提有之，善根人無也。闡提無而善根人有者，謂善法緣因力能除障，善根人有，闡提無也。無記非障非除，故二人俱有。無學果性，二人俱無也。僧宗曰：闡提有者，更辨佛性不得雜之意也。闡提斷一切善盡，唯有大惡。以其惡時無善，因時何得已有果耶？此惡即是神明，異於土木，當有成佛之義，亦得名為正因性也。寶亮曰：第二，就四門以明有無也。十惡是闡提境界佛性，此人後時還能厭惡，而起緣生之善。因中說果，故言闡提有也。善人有者，謂緣因性也。二人俱有者，謂正因性也。二人俱無者，謂果性也。

Sengliang states: That which the icchantika has and the person of goodness lacks refers to the evil views that cut off good roots, which are a cause and an obstruction; the icchantika has them, whereas the person with roots of goodness lacks them. That which the icchantika lacks and the person with roots of goodness has refers to the supportive causal power of good dharmas that is able to eliminate obstructions; the person with roots of goodness has it, whereas the icchantika lacks it. The indeterminate is neither an obstruction nor an elimination; therefore both individuals possess it. As for the nature of the fruit of the aśaikṣa, both individuals lack it. Sengzong states: 'That which the icchantika has' further distinguishes the meaning that the buddhadhātu cannot be conflated. The icchantika has completely cut off all goodness and possesses only great evil. Since in his state of evil there is no goodness, in the causal stage how could he already possess the fruit? This evil is consciousness itself, distinct from earth and wood; he will eventually have the meaning of attaining buddhahood, and it may also be named the direct causal nature (pradhāna-hetu-svabhāva). Baoliang states: The second part clarifies presence and absence in terms of four gateways. The ten evils are the buddhadhātu in the realm of the icchantika; this person later will still be able to feel revulsion toward evil and give rise to goodness born of conditions. Speaking of the fruit within the cause, it is therefore said that the icchantika has it. 'The good person has it' refers to the supportive causal nature. 'Both individuals possess it' refers to the direct causal nature. 'Both individuals lack it' refers to the fruition nature.