一闡提差別分第十二
Chapter 12: Distinction of Icchantikas
大慧。彼一闡提。非一闡提。世間解脫誰轉。
Mahamati, the icchantikas are not really icchantikas. For who among the liberated in the world is there to turn?
(謂世間皆有解脫之性若非一闡提則世間解脫誰復背轉以一闡提者於善法中不生信心故)。
(The essence of liberation exists within all beings in the world. Unless one is an *Icchantika*—a being who has lost all faith in good—nothing and no one can turn away from this liberation. For an *Icchantika* has no faith in virtuous teachings.)
大慧。一闡提有二種。一者捨一切善根。及於無始眾生發願。云何捨一切善根。謂謗菩薩藏及作惡言。此非隨順修多羅毗尼解脫之說。捨一切善根故不般涅槃。二者菩薩本自願方便故。
Mahāmati, there are two kinds of icchantikas. First, those who have abandoned all roots of goodness, and second, those who have made vows on behalf of all beings since beginningless time.
"What does it mean to have abandoned all roots of goodness?" It refers to those who slander the scriptural teachings of the bodhisattvas and speak evil words, claiming that such teachings are not in accord with the sūtras, the vinaya, or the path of liberation. Because they have abandoned all roots of goodness, they do not enter parinirvāṇa.
"Second, the bodhisattvas,
(謂本意自願涅槃樂)。
(This refers to the original intention and voluntary nature of the bliss of Nirvana.)
非不般涅槃一切眾生而般涅槃。彼般涅槃。是名不般涅槃法相。
(涅槃法相乃真解脫解脫者空無相無願今也本自願方便非不欲涅槃一切眾生已而後般涅槃畢竟自着於寂滅之相非無相無願也故曰不涅槃法相若夫如來滅度一切眾生已而無有一眾生實滅度者以無相無願故)。
此亦到一闡提趣。
(此非為捨善根者說故曰亦到一闡提趣)。
大慧白佛言世尊。此中云何畢竟不般涅槃。佛告大慧。菩薩一闡提者。知一切法本來般涅槃已。畢竟不般涅槃而非捨一切善根一闡提也。
(謂知一切本來涅槃已而自著於寂滅之相是墮斷見故曰畢竟不般涅槃)。
大慧。捨一切善根一闡提者。復以如來神力故。或時善根生。所以者何。謂如來不捨一切眾生故。以是故菩薩一闡提不般涅槃。
(頌曰惟有慈悲一闡提度他迷者自還迷若論捨善猶能轉菩薩都無趣寂期)。