成唯識論掌中樞要 1.31

1.31

次敘同者：餘文如前，自更和會。《楞伽》所說二種闡提，初是斷善根，具邪見者；後是菩薩具大悲者。初者有入涅槃之時，後必不爾，以眾生界無盡時故，無性有情不成佛故，大慈菩薩無成佛期。然第五性合有三種：一名「一闡底迦」；二名「阿闡底迦」；三名「阿顛底迦」。「一闡底迦」是樂欲義，樂生死故；「阿闡底迦」是不樂欲義，不樂涅槃故。此二通不斷善根人，不信、愚癡所覆蔽故；亦通大悲菩薩，大智大悲所熏習故。「阿顛底迦」名為畢竟，畢竟無涅槃性故。此無性人亦得前二名也，前二久久當會成佛，後必不成。《楞伽》但說具前二，名「有性闡提」；《莊嚴》通說有性、無性二種闡提；《瑜伽》、《楞伽》二種斷善果必當成，因現未成斷善根故。《楞伽》大悲因現定成，果必不成，以眾生界無盡時故。無種性者現、當畢竟二俱不成。合經及論，闡提有三：一、斷善根；二、大悲；三、無性。起現行，性有因有果，由此三人及前四性四句分別：一、因成，果不成，謂大悲闡提；二、果成，因不成，謂有性斷善闡提；三、因、果俱不成，謂無性闡提，二乘定性；四、因果俱成，謂大智增上，不斷善根而成佛者。

Next, to reconcile them: The remaining texts are as above and will be harmonised below. The two kinds of icchantika spoken of in the Laṅkāvatāra are: first, those who have severed roots of wholesomeness and are possessed of wrong views; second, bodhisattvas possessed of great compassion. The first have a time when they will enter nirvāṇa, whereas the second certainly do not; because the realm of sentient beings has no point of exhaustion, and because sentient beings devoid of gotra do not attain buddhahood, the bodhisattva of great compassion has no period of attaining buddhahood. However, the fifth gotra comprises three types in all: the first is called icchantika, the second is called acchantika, and the third is called atyantika. 'Icchantika' carries the meaning of 'desire', because of delighting in saṃsāra; 'acchantika' carries the meaning of 'non-desire', because of not delighting in nirvāṇa. These two apply to persons who have not severed roots of wholesomeness, because they are obscured by lack of faith and ignorance; they also apply to bodhisattvas of great compassion, because they are perfumed by great wisdom and great compassion. 'Atyantika' is called 'ultimate' (or 'absolute'), because they are absolutely devoid of the nature of nirvāṇa. These persons devoid of gotra also receive the first two names; the first two will eventually attain buddhahood after a long time, but the latter certainly will not. The Laṅkāvatāra mentions only those endowed with the first two, calling them 'icchantikas possessing the nature'; the Mahāyāna-sūtrālaṅkāra speaks generally of two kinds of icchantika, those possessing the nature and those devoid of it; in the Yogācārabhūmi and the Laṅkāvatāra, for those who have severed wholesomeness, the result will certainly be attained, while in the present cause it is not attained because roots of wholesomeness have been severed; in the Laṅkāvatāra, the compassionate [icchantika] certainly achieves the present cause, but will definitely not achieve the fruit, because the realm of sentient beings has no time of exhaustion. Those without lineage achieve neither the present nor the future, absolutely failing in both. Combining the sūtras and śāstras, there are three icchantikas: first, those who have severed roots of wholesomeness; second, those of great compassion; third, those devoid of gotra. When manifest activity arises, the nature has both cause and fruit; through these three persons and the preceding four gotras, a fourfold analysis is made: 1. Cause is achieved, but fruit is not achieved—namely, the compassionate icchantika; 2. Fruit is achieved, but cause is not achieved—namely, the icchantika who possesses the nature but has severed wholesomeness; 3. Neither cause nor fruit is achieved—namely, the icchantika devoid of gotra and those determinate in the two vehicles; 4. Both cause and fruit are achieved—namely, those whose great wisdom is predominant, who have not severed roots of wholesomeness, and who attain buddhahood.