大般涅槃經疏 28.8

28.8

「世尊」下，第二論義，先問、次答。問：因前生果性既非三世，云何言眾生有？佛答：性非內外猶如虛空，而諸眾生定有此性，文云悉皆有之。「如汝所言」下，答次問，初牒問非之；「何以故」下正答，有法、譬、合。法說；雖有孝慈等善，文云皆是邪業。雖有見聞，皆是無記。既無正善，皆名邪惡。取業求業者，對翻於善。善中先生善欲、次生善思，今以取業對善欲、求業對善思，雖皆言善，猶是無記。次舉譬云如訶梨勒味唯是苦，色香非苦。然前難闡提豈得無善？其有憐愛即名為善。故佛答云：悉是邪惡。莊嚴云：無出世善，有憐愛善。光宅云：設有憐愛，並無記性，不名善性，如棋書等是工巧無記。開善云：斷善作惡：設有憐愛並屬惡邪：何得有善。觀師同開善云：重惡居身，如種苦瓠根葉悉苦。合，如文。

From "World-Honoured One" onwards is the second part, discussing the meaning, with first a question and next a reply. Question: If the fruit arises before the cause and its nature does not belong to the three time periods, why say that sentient beings have it? The Buddha replies: Its nature is neither internal nor external, just like space, yet all sentient beings definitely have this nature; the text says that all possess it. From "As you have said" onwards answers the next question: first reiterating the question and refuting it; from "Why?" onwards directly answering, with doctrine, analogy, and application. Doctrinal explanation: Although they have goodness such as filial piety and compassion, the text says these are all perverse activities. Although they have seeing and hearing, these are all indeterminate. Since they lack correct goodness, they are all called perverse and evil. Grasping activity and seeking activity stand in contrast to goodness. Within goodness, good desire arises first, followed by good thought; here, grasping activity corresponds to good desire and seeking activity corresponds to good thought; although both are spoken of as good, they are still indeterminate. Next an analogy is cited, saying that like the harītakī whose taste is purely bitter, its colour and fragrance are not bitter. Yet the previous objection asked: how could an icchantika lack goodness? Having pity and love is termed good. Hence the Buddha replies: they are entirely perverse and evil. Zhuāngyán says: they lack supramundane goodness, but have the goodness of pity and love. Guāngzhái says: even if they have pity and love, both are of an indeterminate nature and not termed of a good nature, just as chess and calligraphy are indeterminate technical skills. Kāishàn says: they sever goodness and commit evil; even if they have pity and love, these entirely belong to evil and perversity; how could there be goodness? Master Guān agrees with Kāishàn, saying: grave evil resides in their person, just as when a bitter gourd is planted, its roots and leaves are all bitter. The application of the analogy is as in the text.