四明尊者教行錄 4.81

4.81

答：所引《善戒》、《瑜伽》發心修證稱闡提無性者，此是藏教，發心同前二乘，未明中實真常之性，非是闡提人也。其闡提者，信心未具、未能發心，謂無緣了二因，所以不云成佛。故《涅槃》云：或有佛性，闡提人有，善根人無（謂闡提有惡境界性）。或有佛性，善根人有，闡提人無（謂善根人有善因緣性故）。或有佛性，二人俱無（謂俱無緣了二性故）。以上無緣了二性，故說闡提無佛性義。又經云：或有佛性二人俱有（謂有正因佛性也）。約此正因，闡提極惡有成佛義。是以《涅槃》終極顯性談常，不簡闡提極惡，咸同正性俱得成佛，況二乘耶？

Answer: Where the cited *Śīlavaiśāradya* and *Yogācāra* speak of generating the mind and cultivating realization and declare that icchantikas lack the nature, this belongs to the Tripiṭaka teaching; generating the mind here is the same as the two vehicles mentioned before, which has not yet clarified the true, eternal nature of the middle and real, and they are not true icchantika persons. As for true icchantikas, their faith is not yet complete and they are not yet able to generate the mind, meaning they lack the two causes of conditions and illumination; therefore it is said they do not attain Buddhahood. Thus the *Mahāparinirvāṇa Sūtra* says: "There is a Buddha-nature that icchantikas have and people of good roots lack (meaning icchantikas have the nature of evil objective realms). There is a Buddha-nature that people of good roots have and icchantikas lack (meaning people of good roots have the nature of good causes and conditions). There is a Buddha-nature that both lack (meaning both lack the two natures of conditions and illumination)." Because the above two natures of conditions and illumination are lacking, it is said that icchantikas do not have Buddha-nature. Furthermore, the sūtra says: "There is a Buddha-nature that both have (meaning they have the Buddha-nature as direct cause)." In terms of this direct cause, even the most evil icchantikas have the meaning of attaining Buddhahood. Therefore, the *Mahāparinirvāṇa Sūtra* ultimately reveals the nature and speaks of eternity, not excluding the most evil icchantikas, but all together sharing the correct nature and all being able to attain Buddhahood—how much more so the two vehicles!