大般涅槃經義記 8.48

8.48

「闡名信」下釋第二難，於中文別有八復次，辯義唯二：一明佛性不斷所由，不入所斷善根中故；二明斷善為闡提義，斷絕餘善名闡提故。八復次中，前六可解。第七番中初明闡提斷無常善，名一闡提；後明佛性不同所斷，佛性是常，不同無常，為是不斷；非善、不善不同前善為是不斷。於中初明非善、不善。「何以」下釋，先解非善，後釋非不。

From 'Icchā is termed faith' downward, he resolves the second objection. In this, the text divides into eight iterations, though the meaning debated is only two: first, explaining the reason why the buddha-nature is not severed, which is because it does not enter into the roots of good that are severed; second, explaining the meaning of severing the good as becoming an icchantika, which is because severing the other kinds of good is termed being an icchantika. Among the eight iterations, the first six can be understood. In the seventh round, it first explains that an icchantika severs impermanent good and is termed an icchantika; afterward, it explains that the buddha-nature is not like what is severed: the buddha-nature is permanent and unlike the impermanent, and therefore is not severed; being neither good nor non-good, it is unlike the previous good, and therefore is not severed. In this, it first explains neither good nor non-good. 'Why is this?' and so forth explains, first clarifying neither good, and afterward clarifying nor non-good.