觀音玄義 1.55

1.55

問：闡提不斷性善，還能令修善起；佛不斷性惡，還令修惡起耶？答：闡提既不達性善，以不達故還為善所染，修善得起，廣治諸惡。佛雖不斷性惡，而能達於惡，以達惡故於惡自在，故不為惡所染，修惡不得起，故佛永無復惡，以自在故，廣用諸惡法門化度眾生，終日用之、終日不染，不染故不起，那得以闡提為例耶？若闡提能達此善惡，則不復名為一闡提也。若依他人明闡提斷善盡，為阿梨耶識所熏更能起善，梨耶即是無記無明，善惡依持為一切種子，闡提不斷無明無記故還生善。佛斷無記無明盡，無所可熏，故惡不復還生；若欲以惡化物，但作神通變現度眾生爾。

Question: Since the icchantika does not eradicate innate good, he can still give rise to cultivated good; does the Buddha, not eradicating innate evil, also still give rise to cultivated evil? Answer: Since the icchantika does not comprehend innate good, because he does not comprehend it, he is still defiled by good; cultivated good can arise and broadly remedy various evils. Although the Buddha does not eradicate innate evil, he can comprehend evil; because he comprehends evil, he has mastery over evil, and therefore is not defiled by evil, so cultivated evil cannot arise. Thus the Buddha is forever free of evil again; because of his mastery, he broadly employs the dharma-doors of various evils to transform and deliver sentient beings, using them all day long without ever being defiled all day long. Being undefiled, it does not arise; how can the icchantika be taken as an analogy? If an icchantika could comprehend this good and evil, he would no longer be called an icchantika. If we follow what others explain, that the icchantika eradicates good completely and is perfumed by the ālaya-vijñāna to be able to give rise to good again—the ālaya being the indeterminate fundamental ignorance, the support of good and evil as all seeds—because the icchantika does not eradicate fundamental ignorance and the indeterminate, good is born again. The Buddha eradicates the indeterminate and fundamental ignorance completely, leaving nothing to be perfumed, so evil is never born again; if he wishes to transform beings through evil, he merely produces supernormal manifestations to deliver sentient beings. [That is their view.]