大般涅槃經義記 8.48

8.48

From 'Icchā is termed faith' downward, he resolves the second objection. In this, the text divides into eight iterations, though the meaning debated is only two: first, explaining the reason why the buddha-nature is not severed, which is because it does not enter into the roots of good that are severed; second, explaining the meaning of severing the good as becoming an icchantika, which is because severing the other kinds of good is termed being an icchantika. Among the eight iterations, the first six can be understood. In the seventh round, it first explains that an icchantika severs impermanent good and is termed an icchantika; afterward, it explains that the buddha-nature is not like what is severed: the buddha-nature is permanent and unlike the impermanent, and therefore is not severed; being neither good nor non-good, it is unlike the previous good, and therefore is not severed. In this, it first explains neither good nor non-good. 'Why is this?' and so forth explains, first clarifying neither good, and afterward clarifying nor non-good.