大般涅槃經義記 4.144

4.144

「復次」已下釋第二句得善法義。於中，初先廣就闡提明其不見一切所作，「若菩薩」下用己善根迴向攝取為得善法。前中有三：一明闡提不能自見己之所作，先明不見，「是一闡」下明其不畏，「以是義」下彰無所得；二「假使」下明諸如來亦復不見闡提所作，謂不能作阿耨菩提；三「又復」下明一闡提不能見於如來所作，先問、後辨。「所謂不見如來所作」總明不見。下別顯之，別中兩句：一不見佛口業所作，說生有性闡提不見，先辨、後結；二不見佛身業所作，見應無常，不知真身常存不變，先辨、後釋。下明菩薩迴向攝中，初以己善施與闡提，「何以」下釋。

From "Furthermore" onward explains the second line, the meaning of attaining wholesome dharmas. Therein, it first explains extensively with regard to icchantikas that they do not see any of what has been done; from "If a bodhisattva..." onward, using one's own roots of goodness to dedicate and gather [them] in is considered attaining wholesome dharmas. In the former there are three parts: first, explaining that the icchantika cannot see what they themselves have done: first explaining not seeing; from "this icchantika" onward explaining their lack of fear; from "by this meaning" onward revealing that there is nothing attained; second, from "even if" onward, explaining that the Tathāgatas also do not see what the icchantika has done, meaning that they cannot achieve anuttarā bodhi; third, from "furthermore" onward, explaining that the icchantika cannot see what the Tathāgata has done: first asking, then explaining. "Namely, not seeing what the Tathāgata has done" explains not seeing in general. Below, it clarifies it specifically in two lines: first, not seeing what is done by the Buddha's bodily karma: he speaks of sentient beings possessing the nature, which the icchantika does not see—first explaining, then concluding; second, not seeing what is done by the Buddha's bodily karma: seeing the manifestation as impermanent, not knowing that the true body is eternal and unchanging—first explaining, then commenting. Below, regarding the bodhisattva's dedication and gathering in, he first gives his own goodness to the icchantika; from "Why?" onward explains it.