金光明經文句記 1.50

1.50

初、破邪。阿漚稱吉者，《百論》明外道問內弟子云：「佛說何法？」答云：「略說二種：惡止、善行。」外曰：「汝經有過，初說惡故是不吉。我師經法初說吉故。」如廣主經等初皆言吉，以初吉故中後亦吉，故曰阿漚稱吉也。文乖等者，以正破邪不如不是。經初標吉，而部內所詮唯是邪見，此文乖理，非如也。邪見則不吉，豈稱阿漚？此理異文，非是也。故《百論》破云「是吉是不吉，此是邪見氣」也。

First, refuting heresy. Calling *a* and *oṃ* auspicious: the *Śata-śāstra* explains that when a non-Buddhist asked an internal disciple, 'What Dharma does the Buddha expound?', he replied, 'Briefly stated, there are two kinds: stopping evil and practicing good.' The non-Buddhist said, 'Your sūtras have a fault, because expounding evil at the beginning is inauspicious. The sūtras and dharmas of my master expound auspiciousness at the beginning.' As in the *Bṛhaspati-sūtra* and others, all speak of auspiciousness at the beginning; because the beginning is auspicious, the middle and end are also auspicious; hence it is said that *a* and *oṃ* are called auspicious. 'Text contradicts...', etc.: using the correct to refute the heretical as not thus and not right. At the beginning of the scripture they mark auspiciousness, yet what is expounded within the text is solely heretical views; this text contradicts principle, so it is not 'thus'. Heretical views are inauspicious; how can they be called *a* and *oṃ*? This principle diverges from the text, so it is not 'right'. Therefore the *Śata-śāstra* refutes this, saying: 'Whether auspicious or inauspicious, this is the air of heretical views.'