大般涅槃經義記 9.147

9.147

第二可救不可救中，初約行善，現在叵救；後約性善，未來可救。行中先喻。「如人沒廁」喻一闡提斷滅善根趣向地獄。「一毛來沒」喻過去善生未來義，闡提不斷。「雖一未沒不能勝身」喻彼善根不遮地獄。次約顯法，「闡提如是」合人沒廁。「雖未來世當有善根」合向唯有一毛未沒。「而不能救地獄之苦」合不勝身。「未來之世雖可救」下，牒以結之。下約性善明可救中，「佛性因緣則可救」者，性非過去未來現在，故無斷者，明定可救。由性不斷，定可見故。

In the second part, regarding salvable and unsalvable, first, with reference to the good of practice, the present is incurable; later, with reference to the good of nature, the future can be saved. Within practice, first is the metaphor. "Just like a person falling into a privy" is a metaphor for an icchantika severing wholesome roots and heading toward hell. "One hair has not yet sunk" is a metaphor for the capacity of past good to generate the future, which the icchantika does not sever. "Although one [hair] has not yet sunk, it cannot support the body" is a metaphor showing that those wholesome roots cannot stave off hell. Next, the doctrine is revealed: "The icchantika is like this" corresponds to the person falling into the privy. "Although in future lifetimes there will be roots of goodness" corresponds to the preceding [image of] only one hair having not yet sunk. "Yet they cannot save him from the suffering of hell" corresponds to not supporting the body. From "Although in future lifetimes he can be saved..." onward, it takes this up and concludes. Below, in clarifying what can be saved with reference to the good of nature, "By the causes and conditions of buddha-nature he can be saved" means that the nature is neither past, future, nor present, and therefore cannot be severed; this clarifies that he can definitely be saved. Because the nature is unsevered, it will definitely be seen.