大般涅槃經義記 9.224

9.224

自下第二顯前闡提有無之義。先明現無，「迦葉白」下彰其當有。前中，先舉五種善性從須陀洹乃至如來，為彰闡提現在所無，故偏舉善。此中所辨與上少異，上明三乘同性之中說聲聞性如出血乳、緣覺如酪、菩薩之人如生熟蘇、佛如醍醐；今此所說開始合終皆得無傷。問曰：諸處多以緣覺共聲聞合，今有何義緣覺之人與菩薩人合為熟蘇？釋言：緣覺其心狹劣與聲聞同，是故餘處與聲聞合；今以緣覺一向無退與菩薩同，故與菩薩同為熟蘇。下約此性明闡提人現障故無，初法、次喻、後合、下結。

From here below, the second part elucidates the aforementioned meaning of the icchantika's having and lacking. First it clarifies their present lacking; from "Kāśyapa said" downward, it reveals their future having. In the former part, it first raises five kinds of wholesome nature from the srotāpanna up to the Tathāgata, and in order to reveal what the icchantika presently lacks, it specifically cites the wholesome. What is distinguished here differs slightly from above: above, in clarifying the shared nature among the three vehicles, it said that the śrāvaka nature is like milk produced with blood, the pratyekabuddha is like curd, the bodhisattva is like raw and clarified butter, and the Buddha is like ghee; what is stated here begins and ends consistently without discrepancy. Question: In various places pratyekabuddhas are mostly combined with śrāvakas; what is the meaning here of combining pratyekabuddhas with bodhisattvas as clarified butter? Explanation: Because the mind of a pratyekabuddha is narrow and inferior, the same as a śrāvaka, for that reason in other places they are combined with śrāvakas; here, because pratyekabuddhas are definitively non-regressing, the same as bodhisattvas, they are therefore combined with bodhisattvas as clarified butter. Below, based on this nature, it clarifies that icchantikas lack it because of present hindrances: first the dharma, next the simile, then the application, and below the conclusion.