撫州曹山本寂禪師語錄 2.2

2.2

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，即是一切本分事不取不存故曰殺害，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 great icchantika?' The Master said: 'One who does not fear karma.' The monk said: 'What is a person of ignorance?' The Master said: 'One who from beginning to end does not awaken.' The monk said: 'Between these two people, who is in front?' The Master said: 'The one of ignorance.' The monk said: 'Why is the icchantika behind?' The Master said: 'One who heads forward.' The monk said: 'If so, then the one of ignorance does not go forward starting from today.' The Master said: 'Yes.' The monk said: 'Since he does not go forward starting from today, where does ignorance come from?' The Master said: 'He does not dare enter a place of light.' The monk said: 'Is this not neither bright nor dark?' The Master said: 'Yes.' The monk said: 'Just at such a time, how is it?' The Master said: 'Not receiving contact.' The Master said further: 'There are many kinds of icchantika. One kind is killing father, killing mother, shedding the Buddha's blood, breaking the harmony of the Saṅgha, and destroying monasteries; these definitely bring actual retribution, suffering various miseries. Another kind also does the same as before, but this is killing the father of ignorance and the mother of greedy attachment, having no faith that there is a Buddha, Dharma, or Saṅgha that can be broken, or monasteries that can be destroyed; reckoning them as attained by karmic mind, they fall, and also suffer various false fruits of retribution, their rises and falls differing as before. Another kind knows existence of one's own fundamental matter, calling it father and mother; it is not obtained from without, having no cultivation and no realization, neither cause nor fruit, not received from a master, not attained through 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, taking nothing and keeping nothing of all fundamental matters is called killing and harming. As soon as there is the slightest reverence, the attainment of flavour does not succeed; knowing existence of one's own matter, he is therefore called a great icchantika. Through this moving and stirring of wondrous power, this is taking charge of one's own household matter comprehended from the ancestral school above; it directly cuts off the mysterious path and breaks all roundabout ways, just as the Old Man of Xinfeng mysteriously pointed out.'