[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) › 2.6 # 萬善同歸集 2.6 萬善同歸集 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.2017.2.6) 答：「《智論》云：『佛法有二種道：一、畢竟空道。二、分別好惡道。』若畢竟空道者，凡夫如即漏盡解脫如；如來語即提婆達多語，無二無別，一道一源。是以地獄起妙覺之心，佛果現泥犁之界；若捨邪趣正，邪正俱非；離惡著善，善惡咸失。若分別好惡道者，愚智不等，真俗條然；玉石須分，金鍮可辨。且約修行門內，昇降位中，自有內、外宗徒，邪、正因果，善須甄別，不可雷同。且教申毀讚之文，的有抑揚之旨。執即成滯，了無不通；四悉對治，縱奪料簡。若云總是，尼乾成正真之道，諸佛錯訶；若說俱非，藥王墮顛倒之愆，諸佛錯讚。是以興邪，則成無益之行；廢正，則斷方便之門。須曉開遮，寧無去取。且內教、外人遺身，各有二意。內教二者：一、明自他性空，無法我二執；不見所供之境，亦無能燒之心。二、惟供三寶，深報四恩，以助無上菩提，不希人天果報。外道二者：一、身見不亡，轉增我慢；迷無作之智眼，起有得之能心。二、惟貪現在名聞，秖規後世福利；或願作剎利之主，或求生廣果之天。所以台教釋《藥王焚身品》云：『境智不二，能所斯亡。以不二觀，觀不二境，成不二行，會不二空。作是觀時，若為法界見聞者益，故曰乘乘。所以投巖，無招外行之論；赴火，不為內眾之譏。良由內有理觀，外曉期心。故勝熱息善財之疑，尼乾生嚴熾之解；篤論其道，行方有剋；心正行正，智邪事邪；行不可廢，智不可亡；後學之徒，無失法利。』《文殊問經》云：『菩薩捨身，非是無記，惟得福德。是煩惱身滅，故得清淨身。譬如垢衣，以灰汁浣濯，垢滅衣在。』若得圓旨，明斷皎然。請鑒斯文，以為龜鏡。」 > Answer: "The Treatise on the Great Prajñāpāramitā states: 'The Buddha's teachings comprise two paths: first, the path of ultimate emptiness; second, the path of distinguishing good and evil.' As for the path of ultimate emptiness: the tathatā of an ordinary being is identical with the tathatā of liberation through the destruction of outflows; the speech of the Tathāgata is identical with the speech of Devadatta—there is no duality and no distinction, being one single path and one single source. Therefore, in the hells arises the mind of wondrous awakening, and in the fruit of Buddhahood manifests the realm of Niraya. If one abandons the heterodox to pursue the orthodox, both heterodox and orthodox are negated; if one departs from evil and attaches to good, both good and evil are lost. As for the path of distinguishing good and evil: the foolish and the wise are unequal; the ultimate and conventional are distinctly separate; jade and stone must be distinguished, and gold and brass can be discerned. Now, within the gate of practice, amidst the ranks of ascent and descent, there naturally exist internal and external adherents, and heterodox and orthodox causes and effects; one must carefully differentiate them and not conflate them as identical. Furthermore, when the scriptures set forth passages of censure and praise, they indeed have the intent of denigration and elevation. If one clings, one falls into stagnation; if one understands, nothing fails to penetrate. The four siddhāntas provide cures, with allowances and disallowances carefully analyzed. If one claims all are correct, then the Nirgranthas would have attained the true and upright path, and the Buddhas would have mistakenly censured them; if one says all are wrong, then Bhaiṣajyarāja would have fallen into the fault of inversion, and the Buddhas would have mistakenly praised him. Therefore, promoting the heterodox results in useless practices; abolishing the orthodox cuts off the gate of expedient means. One must understand what is permitted and what is prohibited; how could there be no choosing and rejecting? Moreover, there are two intentions each when those of the inner teaching and those outside the Dharma relinquish their bodies. The two of the inner teaching are: first, realizing that self and other are empty of intrinsic nature, having neither the attachment to phenomena nor the attachment to self, seeing no realm that is offered to, nor having any mind that burns \[itself\]; second, offering solely to the Three Jewels and deeply repaying the four debts of gratitude to aid unsurpassable bodhi, not seeking the karmic rewards of humans and gods. The two of the non-Buddhists are: first, the view of self is not extinguished, which further increases arrogance; blind to the wisdom-eye of unconditioned action, they give rise to an acquisitive and self-aggrandizing mind; second, they solely crave present renown and merely plan for future blessings and benefits, either wishing to become rulers of the kṣatriyas, or seeking birth in the Heaven of Abundant Fruits. Therefore, the Tiantai teaching explains the 'Chapter on the Burning of the Body by Bhaiṣajyarāja': 'Object and wisdom are non-dual; subject and object thus vanish. With non-dual contemplation, one contemplates the non-dual object, fulfills non-dual practice, and converges with non-dual emptiness. When performing this contemplation, if it benefits those in the dharmadhātu who see and hear of it, it is therefore called the vehicle of vehicles. Hence, throwing oneself from a cliff incurs no critique of non-Buddhist practice, and entering fire meets no mockery from the inner assembly. This is truly because internally there is the contemplation of principle, and externally there is an understanding of the aspired intent. Thus Jayoṣṇīṣa dispelled Sudhana's doubts, and the Nirgrantha produced the understanding of solemn radiance. Strictly speaking of their path, practice will then be achieved; if the mind is orthodox, the practice is orthodox; if the wisdom is heterodox, the phenomena are heterodox. Practice cannot be abolished, and wisdom cannot be discarded; students of later generations will thus not lose the benefit of the Dharma.' The Mañjuśrīparipṛcchā Sūtra states: 'When a bodhisattva relinquishes the body, it is not an indeterminate act; they obtain only merit. Because the body of defilements is extinguished, they obtain a pure body. It is like soiled clothes washed with lye: the dirt is removed, but the clothes remain.' If one grasps the complete purport, the clear judgment is evident. Please examine these texts and take them as a clear mirror." > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.2017.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.2017.2.7) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2017.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.2.6](https://indike.org/pramana/in.bauddha.taisho.2017.2.6) · Pramāṇa