翻譯名義集 2.117

2.117

【一闡提】〈大眾所問品〉純陀問佛：「一闡提者，其義云何？」佛告純陀：「若有比丘，及比丘尼、優婆塞、優婆夷，發麁惡言，誹謗正法，造是重業，永不改悔，心無慚愧，如是等人，名為趣向一闡提道。若犯四重，作五逆罪，自知定犯如是重事，而心初無怖畏慚愧，不肯發露，於佛正法，無護惜建立之心，毀訾輕賤，言多過咎，如是等人，亦名趣向一闡提道。若復說言：『無佛、法、眾。』如是等人，亦名趣向一闡提道。」〈梵行品〉云：「一闡提者，不信因果，無有慚愧；不信業報，不見現在及未來世；不親善友，不隨諸佛所說教誡。如是之人，名一闡提。」〈德王品云〉：「一闡名信，提名不具，信不具故，名一闡提。」《入楞伽經》曰：「一闡提有二種：一者焚燒一切善根；二者憐愍一切眾生，作盡一切眾生界願。大慧！云何焚燒一切善根？謂謗菩薩藏，作如是言：『彼非隨順修多羅、毘尼解脫說。』捨諸善根，是故不得涅槃。大慧！憐愍眾生作盡眾生界願者，是為菩薩。菩薩方便作願：『若諸眾生不入涅槃者，我亦不入涅槃。』」又，梵語闡底迦，此云多貪。阿闡底迦，此云無欲。阿顛底迦，此云極惡。《唯識樞要》云：「一名一闡底迦，是樂欲義，樂生死故。二名阿闡底迦，是不樂欲義，不樂涅槃故。三名阿顛底迦，名為畢竟，以畢竟無涅槃性故。」他謂一闡底迦，即焚燒一切善根；二阿闡底迦，即菩薩大悲；三阿顛底迦，即無性闡提。故《樞要》云：「瑜珈唯識，說於無性一種闡提。」又云：「無種性者，現當畢竟，二俱不成（此依相宗）。」

[Icchantika] In the "Chapter on the Questions of the Multitude," Cunda asked the Buddha: "As for the icchantika, what is its meaning?" The Buddha told Cunda: "If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who utter coarse and evil speech, slander the true Dharma, commit such heavy karma and never repent, having no shame or remorse in their minds—such persons are said to be heading on the path of the icchantika. If they commit the four grave offences or perpetrate the five deadly sins, knowing themselves that they have definitely committed such heavy deeds, yet initially have no fear, shame, or remorse in their minds, refusing to confess; and regarding the Buddha's true Dharma, have no intention to protect, cherish, or establish it, but disparage, despise, and utter many faults [against it]—such persons are also said to be heading on the path of the icchantika. If they further say, 'There is no Buddha, Dharma, or Saṅgha'—such persons are also said to be heading on the path of the icchantika." The "Chapter on Pure Practices" states: "An icchantika does not believe in cause and effect, has neither shame nor remorse, does not believe in karmic retribution, does not see the present or future lives, does not associate with good friends, and does not comply with the teachings and admonitions spoken by the Buddhas. Such a person is called an icchantika." The "Chapter on the Virtue-King" states: "Icchan means faith, and tika means incomplete; because faith is incomplete, it is called icchantika." The Laṅkāvatāra Sūtra says: "There are two kinds of icchantikas: first, those who burn up all roots of goodness; second, those who take pity on all sentient beings and make vows for the exhaustion of all realms of sentient beings. Mahāmati! What is burning up all roots of goodness? It refers to slandering the Bodhisattva Piṭaka and saying, 'Those are not discourses that accord with the sūtras, vinaya, and liberation.' Discarding all roots of goodness, they therefore do not attain nirvāṇa. Mahāmati! Those who take pity on sentient beings and make vows for the exhaustion of all realms of sentient beings are bodhisattvas. Bodhisattvas skillfully make the vow: 'If sentient beings do not enter nirvāṇa, I too shall not enter nirvāṇa.'" Furthermore, in Sanskrit icchantika is rendered here as "much greed." A-icchantika is rendered here as "desireless." Atyantika is rendered here as "extremely evil." The Weishi shuyao states: "First is icchantika, which has the sense of wishful craving, because of craving saṃsāra. Second is a-icchantika, which has the sense of not wishing, because of not wishing for nirvāṇa. Third is atyantika, which is called ultimate, because they are ultimately devoid of the nature of nirvāṇa." Others say that icchantika refers to burning up all roots of goodness; second, a-icchantika refers to the great compassion of the bodhisattva; third, atyantika refers to the natureless icchantika. Hence the Shuyao states: "Yogācāra-vijñānavāda speaks of one kind of icchantika that is devoid of the nature." It also says: "Those devoid of gotra ultimately achieve neither present nor future [attainment] (this is according to the Faxiang school)."