大般涅槃經義記 9.255

9.255

就初段中，先就如來明性有無，後類餘人。佛中，先舉有無二門，次列、後辨；「如有無」下類顯餘法。如前所辨佛性有無，如是一切善不善等，惡法悉無、善法皆有。「是名」下結，「乃至闡提佛性有無亦如是」者，降佛已下始從後身乃至闡提佛性有無。類上可知，故言「如是」。所言異者，善根之人望上有惡而無善法、望下有善而無惡法，闡提一向有惡無善。

In the first section, it first clarifies the existence and nonexistence of the nature with respect to the Tathāgata, and afterwards analogizes other persons. Regarding the Buddha, it first raises the two gateways of existence and nonexistence, next lists them, and afterwards distinguishes them; from "as with existence and nonexistence" onwards, it reveals other dharmas by analogy. Just as with the previously distinguished existence and nonexistence of the buddha-nature, so too with all wholesome and unwholesome dharmas: unwholesome dharmas are entirely nonexistent, and wholesome dharmas are all existent. From "this is called" onwards concludes it. "Even down to an icchantika, the existence and nonexistence of the buddha-nature is also like this" refers, from below the Buddha, starting from the one in their final body down to an icchantika, to the existence and nonexistence of the buddha-nature. Since it can be understood by analogy with the above, it says "is also like this." As for the difference: a person of wholesome roots, looking upward, has evil and lacks wholesome dharmas, and looking downward, has good and lacks evil dharmas; an icchantika has exclusively evil and lacks good.