大般涅槃經義記 8.49

8.49

第八番中，「又善法者生已得故」明相異性，「性非生得」辯性異相，「以斷生得名一闡提」就相論斷。何者是其生得善乎？信等五根宿習令成，生便得之名生得善。以何義故偏斷此善名一闡提？方便之善前已說故，斷善根時先起方便邪思惟心，後起九品重惡邪見正斷善根。前方便心斷方便善，後九重邪斷生得善。前第二句就始為言說斷方便，此就後說論斷生得。

In the eighth round, 'Furthermore, good dharmas are obtained upon birth' explains that the phenomenal mark is different from the nature; 'The nature is not obtained upon birth' clarifies that the nature is different from the phenomenal mark; 'Because of severing what is obtained upon birth, one is termed an icchantika' discusses severing in terms of phenomenal marks. What is this good obtained upon birth? When the five faculties of faith and so forth have been cultivated in past habituation to completion, being obtained immediately upon birth is called good obtained upon birth. For what reason is it specifically the severing of this good that is termed being an icchantika? Because expedient good has already been discussed previously: when severing the roots of good, one first gives rise to an expedient mind of improper contemplation, and later gives rise to the nine grades of heavy evil wrong views, which definitively sever the roots of good. The earlier expedient mind severs the expedient good, and the later ninefold heavy wrong views sever the good obtained upon birth. The earlier second line, speaking in terms of the beginning, discussed severing the expedient [good]; this [passage], speaking in terms of the end, discusses severing the [good] obtained upon birth.