[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 1.136 # 妙法蓮華經文句 1.136 妙法蓮華經文句 1.136 - **Language:** Classical Chinese ### [1.136](https://indike.org/pramana/in.bauddha.taisho.1718.1.136) 約教者，若三藏智慧即是無學十智，斷結證真輔佛揚化。《釋論》四十稱為右面大將，即其義也。通教智慧者，如《般若》中自說所以為摩訶薩，謂我見、眾生見、佛見、菩提見、轉法輪見，破如此等見故，名摩訶薩。諸賢聖自說己法，不如即今人妄有所說，當知身子非但破生死見，亦破佛見、菩提、法輪、涅槃等見，此慧異初教也。別教智慧者，當約五味分別，若從元初但聞乳酪不聞餘味，發心修行但行乳酪者，此是初教智慧也；若但聞酪，酪不由乳，善惡之性性本自空，不由修善破惡、滅色取空，但修即空者，是通教智慧；若從元初得聞醍醐，為醍醐故，𤚲牛求乳、烹乳為酪，轉酪為生蘇，轉生為熟蘇，方得醍醐，修如此行者即是別教智慧也。若從元初但聞牛食忍草即出醍醐，若能服者眾病皆除，一切諸藥悉入其中。為此修行，即是圓教智慧也。 > In terms of the teachings: If it is the wisdom of the Tripiṭaka \[teaching\], it is the ten knowledges of the non-learner, severing bonds and verifying the truth, assisting the Buddha in propagating the transformation. The fortieth fascicle of the Mahāprajñāpāramitopadeśa calls him the great general of the right side, which is precisely this meaning. As for the wisdom of the shared teaching: as spoken by oneself in the Prajñāpāramitā, the reason why one is a mahāsattva is because of breaking views such as the view of self, view of sentient beings, view of a buddha, view of bodhi, and view of turning the wheel of Dharma—because of breaking such views as these, one is called a mahāsattva. When the sages themselves speak of their own dharma, it is not like present-day people speaking falsely. One should know that Śāriputra not only broke the view of birth-and-death, but also broke views of buddha, bodhi, wheel of Dharma, nirvāṇa, and so forth; this wisdom differs from the initial teaching. As for the wisdom of the distinctive teaching: it should be distinguished according to the five flavours. If from the very beginning one only hears of milk and curds and does not hear of the remaining flavours, and when giving rise to the aspiration to practice one only practices milk and curds, this is the wisdom of the initial teaching. If one only hears of curds, and that curds do not depend on milk, and that the nature of good and evil is inherently empty of itself, not relying on cultivating good to break evil or extinguishing form to lay hold of emptiness, but only cultivating identity-with-emptiness, this is the wisdom of the shared teaching. If from the very beginning one gets to hear of ghee, and for the sake of ghee one milks the cow to seek milk, boils the milk to make curds, churns the curds to make raw butter, churns the raw butter to make clarified butter, and only then obtains ghee—cultivating such practice is the wisdom of the distinctive teaching. If from the very beginning one only hears that when the cow eats the endurance herb it immediately produces ghee, and that if one can consume it all diseases are eliminated and all medicines are completely contained within it—undertaking cultivation for this is the wisdom of the perfect teaching. > — English (machine translation) (machine translation) - [Previous: 1.135](https://indike.org/pramana/in.bauddha.taisho.1718.1.135) - [Next: 1.137](https://indike.org/pramana/in.bauddha.taisho.1718.1.137) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1718.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.1.136) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.1.136](https://indike.org/pramana/in.bauddha.taisho.1718.1.136) · Pramāṇa