大般涅槃經義記 4.280

4.280

前中，如來初先立喻，次問純陀，後純陀答，下佛約之顯彼闡提。前立喻中，「人」喻闡提，闡提先斷方便之善名為「食果」，未斷生得故云「吐核」，猶成在心義言「置地」，「而復念」下斷生得善，緣彼善中無因果理以為美勝，故言「核中應有甘味」，邪心緣善名為「還取」，謗無壞善名「破甞之」，由斷善故名利斷絕、眾苦皆集名「味極苦」，逢苦追變名「心悔恨」，畏失現在得樂之國名「失菓種」，口還說有名「即收拾」，念慮在心名「種於地」，數說有善名「加修治」，又引三藏成有善義名「蘇油乳隨時溉灌」。反問可知。

In the former part, the Tathāgata first establishes an analogy, next asks Cunda, and thereafter Cunda replies; below, the Buddha applies it to reveal that icchantika. In first establishing the analogy, the "person" compares to the icchantika; the icchantika first severing expedient goodness is called "eating the fruit"; not having yet severed inborn goodness is why it says "spitting out the seed"; its still remaining in the mind is signified by "placing it on the ground"; from "and further thought..." below is severing inborn goodness; taking the absence of the principle of cause and effect within that goodness as superior and delicious is why it says "the seed must contain a sweet taste"; the deviant mind taking goodness as its object is called "taking it back"; slandering non-existence to destroy goodness is called "cracking it open and tasting it"; because goodness is severed, fame and gain are cut off, and all sufferings gather, which is called "the taste was extremely bitter"; encountering suffering and subsequently feeling remorse is called "the mind felt regret"; fearing the loss of the present land where pleasure is obtained is called "losing the fruit seed"; verbally speaking again of existence is called "immediately gathering it up"; holding the thought in mind is called "planting it in the ground"; repeatedly speaking of having goodness is called "adding cultivation"; and citing the Tripiṭaka to establish the meaning of having goodness is called "watering it with ghee, oil, and milk as appropriate." The counter-question can be understood.