撫州曹山元證禪師語錄 1.70

1.70

上堂，僧問：「如何是大闡提人？」師曰：「不懼業。」僧云：「如何是無明人？」師曰：「始終不覺悟。」僧云：「此二人誰在前？」師曰：「無明者。」僧云：「闡提人為什麼在後？」師曰：「向去者。」僧云：「恁麼則無明者不從今日去也？」師曰：「是。」僧云：「既不從今日去，無明從何處來？」師曰：「光處不敢入。」僧云：「豈不是不明不暗？」師曰：「是。」僧云：「正恁麼時如何？」師曰：「不受觸。」師復曰：「闡提有多種，一類者是殺父殺母、出佛身血、破和合僧、毀壞伽藍，此剋定實報，受種種苦。一類者亦所作如前，此則為殺無明父、貪愛母，不信有佛法僧可破、有伽藍可壞，計為業心所得，故墮，亦受種種虛妄果報如前，升降不同。一類者知有自己本來事，呼為父母，不因外得，無修無證，非因非果，不因師受，不從證行所得，不起父見曰殺、不起母見曰害，即是一切本分事不敢不存，故曰殺害，纔有纖毫奉重得味，不成知有自己事也，故曰大闡提。以此動撥妙力，即是從上宗乘體會家事承當，要截玄道破諸迂曲，即如新豐老人所玄示也。」

Ascending the hall, a monk asked, "What is a person of great icchantika?" The Master said, "Not fearing karma." The monk said, "What is an ignorant person?" The Master said, "Never awakening from beginning to end." The monk said, "Between these two people, who is ahead?" The Master said, "The ignorant one." The monk said, "Why is the icchantika behind?" The Master said, "One who goes onward." The monk said, "If so, then does the ignorant one not go forth from today?" The Master said, "Right." The monk said, "Since he does not go forth from today, from where does ignorance come?" The Master said, "It dares not enter where there is light." The monk said, "Is it not neither dark nor light?" The Master said, "Right." The monk said, "What about right at such a time?" The Master said, "Not receiving touch." The Master further said, "There are many kinds of icchantika. One kind kills father and kills mother, sheds the Buddha's blood, breaks the harmonious saṅgha, and destroys monasteries; these have fixed actual retributions and suffer various kinds of pain. Another kind also performs actions like the former, but this is killing the father of ignorance and the mother of craving and attachment, not believing that there are Buddha, Dharma, or Saṅgha that can be broken, nor monasteries that can be destroyed; reckoning what is attained by the karmic mind, they fall accordingly and also suffer various false retributions as before, differing in ascent and descent. Another kind knows the existence of their own fundamental matter, calling it father and mother; it is not obtained through external things, has neither practice nor realization, is neither cause nor effect, is not received from a teacher, and is not obtained from realized practice. Not giving rise to the view of 'father' is called killing; not giving rise to the view of 'mother' is called harming. That is, among all fundamental matters one dares not fail to preserve it, hence it is called killing and harming. The moment there is the slightest honoring or tasting [of it], one fails to know the existence of one's own matter; therefore it is called a great icchantika. Mobilizing this wondrous power is precisely undertaking the realization of the family matter according to the ancestral vehicle, cutting off the dark path and shattering all circumlocutions, just as the Old Man of Xinfeng subtly revealed."