[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) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 1.40 # 萬善同歸集 1.40 萬善同歸集 1.40 - **Language:** Classical Chinese ### [1.40](https://indike.org/pramana/in.bauddha.taisho.2017.1.40) 答：「諸佛法門，亦不一向，皆有自力、他力、自相、共相，十玄門之該攝、六相義之融通。隨緣似分，約性常合。從心現境，境即是心；攝所歸能，他即是自。古德云：『若執心境為二，遮言不二，以心外無別塵故；若執為一，遮言不一，以非無緣故。』《淨名經》云：『諸佛威神之所建立。』智者大師云：『夫一向無生觀人，但信心益，不信外佛威加益。』經云：『非內非外，而內而外。而內故，諸佛解脫於心行中求；而外故，諸佛護念。云何不信外益耶？』夫因緣之道，進修之門，皆眾緣所成，無一獨立。若自力充備，即不假緣；若自力未堪，須憑他勢。譬如世間之人在官難中，若自無力得脫，須假有力之人救拔。又如牽拽重物，自力不任，須假眾它之力，方能移動。但可內量實德，終不以自妨人。又若執言內力，即是自性；若言外力，即成他性；若云機感相投，即是共性；若云非因非緣，即無因性，皆滯閡執，未入圓成。若了真心，即無所住。」 > Answer: 'The Dharma-doors of the buddhas are not one-sided; they all include self-power and other-power, own-characteristic and common-characteristic, the comprehensive inclusion of the Ten Mysteries, and the harmonious integration of the Six Characteristics. Following conditions they appear distinct, but in terms of nature they are always united. From the mind objects appear, and objects are this very mind; subsuming the objective into the subjective, the other is this very self. An ancient master said: "If one clings to mind and object as two, it is negated by saying they are not two, because outside the mind there is no separate dust; if one clings to them as one, it is negated by saying they are not one, because conditions are not nonexistent." The Vimalakīrtinirdeśa Sūtra says: "Established by the divine power of the buddhas." Master Zhiyi said: "Those who exclusively practice the contemplation of non-arising only believe in the benefit of the mind, and do not believe in the benefit of the empowerment of external buddhas." A sūtra says: "Neither internal nor external, yet both internal and external. Because it is internal, the liberation of all buddhas is sought in mental practice; because it is external, all buddhas protect and remember them. Why not believe in external benefit?" The path of causes and conditions and the gate of progressive cultivation are all brought about by a confluence of conditions; nothing stands alone. If self-power is fully sufficient, one does not rely on conditions; if self-power is not yet adequate, one must depend on the influence of others. For example, when a worldly person is in legal trouble, if lacking the strength to escape on their own, they must rely on an influential person for rescue. Or again, as with pulling a heavy object, if one's own strength is insufficient, one must rely on the strength of others to move it. One should only evaluate real inner virtue, and never let oneself hinder others. Furthermore, if one clings to internal power, that is own-nature; if one claims external power, that becomes other-nature; if one claims spiritual resonance through mutual accord, that is common-nature; if one says it is neither cause nor condition, that is causeless nature—these are all obstructive attachments that have not entered perfect completion. If one understands the true mind, there is nowhere to abide.' > — English (machine translation) (machine translation) - [Previous: 1.39](https://indike.org/pramana/in.bauddha.taisho.2017.1.39) - [Next: 1.41](https://indike.org/pramana/in.bauddha.taisho.2017.1.41) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2017.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.1.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.1.40](https://indike.org/pramana/in.bauddha.taisho.2017.1.40) · Pramāṇa