宗鏡錄 17.17

17.17

答。闡提不達性善。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。於惡得自在。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。為阿賴耶識所熏。更能起善。阿賴耶。即是無記無明。善惡依持。為一切種子。闡提不斷無記無明。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。度眾生耳。

Answer: The icchantika does not comprehend the good of the nature. Because he does not comprehend it, he is still tainted by good; cultivated good is able to arise, broadly remedying various evils. Although the Buddha does not sever the evil of the nature, he is able to comprehend evil. Because he comprehends evil, he attains sovereignty regarding evil; hence he is not tainted by evil. Cultivated evil cannot arise; therefore, the Buddha is forever free from evil again. Because of this sovereignty, he broadly employs the Dharma-gates of various evils to transform and deliver sentient beings. Throughout the entire day he employs them, and throughout the entire day he is untainted. Being untainted, [evil] does not arise. How could one use the icchantika as an analogy? If an icchantika were able to comprehend this good and evil, he would no longer be called an icchantika. If we follow the explanation of others, the icchantika severs good completely, and, being perfumed by the ālayavijñāna, is able again to give rise to good. The ālaya is indeterminate avidyā, the support for good and evil, serving as all seeds. Because the icchantika does not sever indeterminate avidyā, he gives birth to good again. The Buddha severs indeterminate avidyā completely, having nothing that can be perfumed; hence evil does not arise again. If [the Buddha] wishes to transform beings through evil, he merely performs supernormal transformations to deliver sentient beings.