大般涅槃經義記 8.36

8.36

The six objections are: First, explaining that the icchantika possesses the nature and attains buddhahood, which objects to and refutes the Buddha's teaching that [the icchantika] does not become a buddha. Second, from 'As stated: What is termed an icchantika?' and so forth, explaining that the icchantika's innate good is not severed, which objects to and refutes the Buddha's teaching on the severing of the roots of good. Third, from 'As the Buddha previously taught in the twelve divisions of scripture' and so forth, explaining that the icchantika's innate good is constantly present, which objects to and refutes the Buddha's teaching on falling into hell. Fourth, from 'The buddha-nature is unsevered and not an icchantika' and so forth, explaining that the nature is unsevered, which objects to and refutes [the teaching that] severing the good makes one an icchantika. Fifth, from 'If on the basis of the buddha-nature one generates bodhi' and so forth, explaining that possessing the buddha-nature naturally directs one toward buddhahood, which objects to and criticizes the Tathāgata's teaching of the Dharma. Sixth, from 'The Buddha stated that in the cause the nature of the fruit' and so forth, explaining that within the cause there definitely exists the nature of the fruit that is capable of attaining bodhi, which objects to and refutes the Buddha's teaching that within the cause there is no fruit. As for the grouping into four: the fourth objection is the same as the second, and the fifth objection is the same as the first; therefore, below there is no separate answer [for them], which should be noted carefully.