大般涅槃經義記 7.112

7.112

此文之中先答初句。答意如何？明其佛性不入一切方便善中為是不斷。於中約對三種二善明性不同：第一約對內、外二善，明性不同，先舉次列。如下文說「意善名內，身、口名外」，此二可斷。下明佛性不同此二，所以不斷。第二約對漏、無漏善，明性不同，先舉次列。三有善法名為有漏、三乘聖道名為無漏，此二可斷。問曰：無漏云何可斷？應生不生，故名為斷，非斷已生。下明佛性不同此二，是故不斷。第三約對常，無常善，明性不同，先舉次列。妄善無常、真善是常，此二可斷。問曰：常善如何可斷？義同無漏不生名斷，非斷已生。下明佛性不同此二，是以不斷。

In this passage it first answers the first clause. What is the intention of the answer? It clarifies that because the buddha-nature does not enter into any expedient goodness, it is unbroken. Therein, it clarifies that the nature is different by contrasting it with three kinds of twofold goodness: First, clarifying that the nature is different by contrasting internal and external goodness; it first raises and then enumerates them. As the text below says, "Goodness of the mind is called internal; goodness of body and speech is called external"; these two can be severed. Below, it clarifies that the buddha-nature is unlike these two, which is why it is unbroken. Second, clarifying that the nature is different by contrasting tainted and untainted goodness; it first raises and then enumerates them. Good dharmas of the three realms of existence are called tainted; the noble paths of the three vehicles are called untainted; these two can be severed. Question: How can the untainted be severed? When what ought to arise does not arise, it is called severed; it does not mean severing what has already arisen. Below, it clarifies that the buddha-nature is unlike these two, hence it is unbroken. Third, clarifying that the nature is different by contrasting permanent and impermanent goodness; it first raises and then enumerates them. Deluded goodness is impermanent; true goodness is permanent; these two can be severed. Question: How can permanent goodness be severed? Its meaning is identical to the untainted: not arising is called severed; it does not mean severing what has already arisen. Below, it clarifies that the buddha-nature is unlike these two, hence it is unbroken.