觀音玄義 1.56

1.56

問：若佛地斷惡盡，作神通以惡化物者，此作意方能起惡。如人畫諸色像，非是任運，如明鏡不動，色像自形，可是不可思議理能應惡，若作意者與外道何異？今明闡提不斷性德之善，遇緣善發；佛亦不斷性惡，機緣所激，慈力所熏，入阿鼻同一切惡事化眾生。以有性惡故名不斷，無復修惡名不常，若修性俱盡則是斷，不得為不斷不常。闡提亦爾，性善不斷還生善根。如來性惡不斷，還能起惡，雖起於惡，而是解心無染，通達惡際即是實際，能以五逆相而得解脫，亦不縛不脫，行於非道，通達佛道；闡提染而不達，與此為異也。

Question: If upon the Buddha-ground evil is eradicated completely and he produces supernormal powers to transform beings through evil, this is deliberate intention before he can give rise to evil. Like a person painting various colored forms, it is not spontaneous; whereas if like a clear mirror remaining unmoving the colored forms appear of themselves, then it can be that the inconceivable principle responds with evil. If it is deliberate intention, how does it differ from non-Buddhists? Now it is explained that the icchantika does not eradicate the good of innate virtue, and encountering conditions, good manifests; the Buddha likewise does not eradicate innate evil, and stimulated by the capacities and conditions of beings, perfumed by the power of compassion, enters Avīci to transform sentient beings alongside all evil deeds. Because there is innate evil, it is called non-annihilation; having no more cultivated evil, it is called non-permanence. If both cultivated and innate were exhausted, that would be annihilation, and could not be considered non-annihilation and non-permanence. The icchantika is also like this: innate good is not eradicated, so he still generates wholesome roots. The Tathāgata does not eradicate innate evil, so he can still give rise to evil; although he gives rise to evil, it is with an understanding mind free of defilement, fully penetrating that the boundary of evil is precisely the reality-limit. He can attain liberation through the marks of the five heinous sins, neither bound nor liberated; practicing non-paths, he fully penetrates the Buddha path. The icchantika is defiled and does not comprehend; this is how they differ.