大般涅槃經義記 8.188

8.188

第三偏釋罪人有中，初先法說、次喻、後合。法中，初言「一闡提等亦有性」者直明其有。前已宣說一切有性，何須別說闡提等有？闡提謗法及五逆等，有性難知，故須別論。下重辯之，現無當有。言「闡提等無有善法，佛性亦善」明其現無。舉一闡提等餘罪人，彼現無善，果性亦善，故彼現在無有佛性。「以未來有，故闡提等悉有性」者明其當有。「何以」下釋。「以定得故」說未來有。上來法說。

In the third point, specifically explaining the existence in transgressive persons: first is the statement of dharma; next, a metaphor; and then, the application. In the dharma statement, 'Icchantikas and their like also possess the nature' first directly clarifies that they possess it. Having already proclaimed earlier that all possess the nature, why is it necessary to speak specifically of icchantikas and their like possessing it? For icchantikas who slander the Dharma and commit the five heinous sins, their possession of the nature is difficult to know, so it must be discussed separately. Below, it is analyzed again as absent in the present but existent in the future. The phrase 'Icchantikas and their like have no wholesome dharmas, whereas buddha-nature is also wholesome' clarifies its absence in the present. Mentioning icchantikas includes other transgressive persons: they presently have no wholesome [dharmas], whereas the nature as fruit is wholesome; therefore they presently have no buddha-nature. 'Because it exists in the future, icchantikas and their like all possess the nature' clarifies that they have it in the future. From 'Why is this?' onward is the explanation: 'Because they are certain to attain it,' it is said to exist in the future. The above is the statement of dharma.