宗鏡錄 17.17

17.17

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.