大般涅槃經義記 9.152

9.152

此答初問，下答後問。「汝言不然」牒問總非，「何以」下釋。釋中，初法、次喻、後合。法中，初先舉其所作。「闡提若有身口意業」就具以舉。「取業求業」約惑以舉，見心造業名為取業，愛心造業名為求業。「施業解業」當相以舉，闡提亦有捨財名施，亦有讀誦分別名解。「如是皆邪」結明無善。「何以」下釋。喻合可知。上來知斷。

This answers the first question; below he answers the latter question. "What you say is not so" takes up the question and generally rejects it; "Why is this?" and what follows explains it. Within the explanation, first is the dharma, next the analogy, and then the application. Within the dharma, first he adduces their actions: "If an icchantika has bodily, verbal, or mental karma" adduces it in terms of the instruments. "Grasping karma and seeking karma" adduces it in terms of defilements: karma created with a mind of [false] views is called grasping karma; karma created with a mind of craving is called seeking karma. "Giving karma and understanding karma" adduces it in terms of its actual marks: the icchantika also renounces wealth, which is called giving, and also recites and discriminates, which is called understanding. "All such are wrong" concludes and clarifies that they are devoid of good. "Why is this?" and what follows explains it. The analogy and application can be understood. The above was knowing severing.