[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 3.92 # 維摩義記 3.92 維摩義記 3.92 - **Language:** Classical Chinese ### [3.92](https://indike.org/pramana/in.bauddha.taisho.1776.3.92) 第八人中，初「弗沙曰」，標人別說。下顯所說。「善不善二」，反舉二相。分別有三：一、約情說，違損下沈名為不善，順益上昇目之為善。若從是義，凡夫十惡名為不善，從凡至佛一切善法悉名為善。二、望理說。違理不善，順理名善。若從是義，凡夫一切三性之業取性心起悉名不善三業，賢聖所修善法方名為善。三、望實說。佛性是實，望彼佛性如來藏法，性違不善，體順是善。若從是義，凡夫諸業乃至三乘緣治善法相順性違悉是不善，諸佛菩薩真證善法方為善。善惡兩分故名為二。下翻此二以為不二，二相雙遣為不二矣。先辨、後結。辨中「不起善不善」者，善惡皆空，故悉不起，此明離相即解不二。「入無相」等，明其證實，即解入義。第一義空名無相際。始觀名入，窮證名達。「是為」下結。 > In the section on the eighth person, first, "Puṣya said" indicates the person who speaks separately. Below reveals what was said. "'Good and non-good are two'" conversely raises the two marks. There are three distinctions: First, speaking in terms of sentiments: that which contradicts, damages, and sinks downward is called non-good; that which accords, benefits, and ascends upward is termed good. If proceeding from this meaning, the ordinary person's ten unwholesome actions are called non-good, while all wholesome dharmas from ordinary persons up to the Buddhas are all called good. Second, speaking with respect to principle: that which contradicts principle is non-good, and that which accords with principle is called good. If proceeding from this meaning, all actions of the three natures of ordinary persons arising from a mind that grasps at intrinsic nature are all called non-good actions of the three karmas, and only the wholesome dharmas cultivated by worthy and noble ones are called good. Third, speaking with respect to reality: the Buddha-nature is real; with respect to that dharma of the Buddha-nature and tathāgatagarbha, what contradicts its nature is non-good, and what accords with its substance is good. If proceeding from this meaning, the various karmas of ordinary persons and even the conditioned, counteractive wholesome dharmas of the three vehicles—which outwardly accord \[with virtue\] yet contradict their true nature—are all non-good; only the wholesome dharmas of true realization of the Buddhas and bodhisattvas are good. Good and evil are bifurcated into two, and hence called two. Below, this reverses these two to constitute non-duality; the simultaneous dispelling of both marks constitutes non-duality. First it discriminates, and then concludes. In the discrimination, the words "'Not giving rise to good or non-good'" mean that since both good and evil are empty, neither is given rise to; this clarifies that departing from marks explains non-duality. "'Entering the signless'" and so forth clarify the realization of reality, which explains the meaning of "entering." The emptiness of the ultimate truth is called the boundary of signlessness. Initial contemplation is called entering, and exhaustive realization is called penetration. From "'This is'" downward concludes. > — English (machine translation) (machine translation) - [Previous: 3.91](https://indike.org/pramana/in.bauddha.taisho.1776.3.91) - [Next: 3.93](https://indike.org/pramana/in.bauddha.taisho.1776.3.93) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1776.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.3.92) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.92](https://indike.org/pramana/in.bauddha.taisho.1776.3.92) · Pramāṇa