[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) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 10.33 # 注大乘入楞伽經 10.33 注大乘入楞伽經 10.33 - **Language:** Classical Chinese ### [10.33](https://indike.org/pramana/in.bauddha.taisho.1791.10.33) 是故天台以體真止從假入空觀與空慧相應，即能破見思惑（四住煩惱），成慧眼一切智，智能得體，得真體也。以方便隨緣止從空入假觀，分別藥病種種法門，即破無知惑（枝末無明），成法眼道種智，智能得體，得俗體也。以離二邊分別止及上二觀為方便，得入中道觀，破根本無明，成佛眼一切種智，智能得體，得中道第一義體也，猶名巧度次第義爾。若約一心圓頓止觀者，謂法性寂然曰止，寂而常照名觀，以止緣於諦，則一諦而三諦；以諦繫於止，則一止而三止。譬如三相在一念心，雖一念心而有三相。止諦亦如是。所止之法雖一而三，能止之心雖三而一。以觀觀於境，則一境而三境；以境發於觀，則一觀而三觀。如摩醯首羅面上三目，雖有三目而是一面。觀境亦如是，觀三即一、發一即三，不可思議，非世出世、不權不實、不優不劣、不前不後、不並不別、不大不小。故《中論》云「因緣所生法，即空即假即中也。」故知破一切惑莫若空，無假無中而不空；建立一切法莫若假，無空無中而不假；究竟一切性莫若中，無假無空而不中。是皆對治眾生心病無明煩惱，方便如此建立，於賢首宗猶屬終教義。如上所破無明煩惱，在《圓覺經》亦名理事二障也。 > Therefore, Tiantai uses the cessation of realizing the true and contemplation of entering emptiness from the provisional, which accords with the wisdom of emptiness, to destroy the afflictions of views and thoughts (the afflictions of the four dwellings) and accomplish the wisdom of all modes through the eye of wisdom; the wisdom is able to attain the substance, attaining the true substance. By using the cessation of expediently according with conditions and contemplation of entering the provisional from emptiness, distinguishing various Dharma-doors of medicines and diseases, one destroys the affliction of ignorance (derivative ignorance) and accomplishes the wisdom of the aspects of the path through the Dharma eye; the wisdom is able to attain the substance, attaining the provisional substance. By taking the cessation of departing from the discrimination of the two extremes and the above two contemplations as expedients, one is able to enter the contemplation of the middle way, destroy fundamental ignorance, and accomplish the all-inclusive wisdom of all modes through the Buddha eye; the wisdom is able to attain the substance, attaining the substance of the middle way, the paramārtha-satya. This is still called the meaning of skillful crossing in sequential stages. If we speak in terms of the sudden and complete cessation and contemplation of the one mind: the quiescence of the nature of phenomena is called cessation, and quiescent yet constantly illuminating is called contemplation. When cessation takes the truths as its object, then within one truth are three truths; when the truths are bound to cessation, then within one cessation are three cessations. For example, like the three marks in a single thought-moment: although it is a single thought-moment, it has three marks. Cessation and truth are also like this: the phenomena that are stilled, though one, are three; the mind that can still, though three, is one. When contemplation contemplates the objective sphere, then within one objective sphere are three objective spheres; when the objective sphere activates contemplation, then within one contemplation are three contemplations. Just as the three eyes on the face of Maheśvara: though there are three eyes, they are one face. Contemplation and the objective sphere are also like this: contemplating three is just one, and activating one is just three. It is inconceivable, neither worldly nor transworldly, neither provisional nor real, neither superior nor inferior, neither before nor after, neither combined nor separate, neither large nor small. Thus the Mūlamadhyamakakārikā says: 'The phenomena born of causes and conditions are identical with emptiness, identical with the provisional, and identical with the middle.' Hence we know that for destroying all delusions nothing compares to emptiness, yet there is no provisional and no middle that is not empty; for establishing all phenomena nothing compares to the provisional, yet there is no emptiness and no middle that is not provisional; for culminating all natures nothing compares to the middle, yet there is no provisional and no emptiness that is not middle. These are all antidotes for the mental illnesses, ignorance, and afflictions of sentient beings, established expediently like this; within the Xianshou school, they still belong to the meaning of the final teaching. The ignorance and afflictions destroyed above are also called the two obstacles of principle and phenomena in the Sūtra of Perfect Enlightenment. > — English (machine translation) (machine translation) - [Previous: 10.32](https://indike.org/pramana/in.bauddha.taisho.1791.10.32) - [Next: 10.34](https://indike.org/pramana/in.bauddha.taisho.1791.10.34) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1791.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.10.33) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.3.82) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.10.33](https://indike.org/pramana/in.bauddha.taisho.1791.10.33) · Pramāṇa