[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 19.26 # 起信論疏筆削記 19.26 起信論疏筆削記 19.26 - **Language:** Classical Chinese ### [19.26](https://indike.org/pramana/in.bauddha.taisho.1848.19.26) 餘威儀中者，即同天台歷緣對境修也。謂歷行住坐臥作語等六緣，對色聲香味觸法等六境，且如欲行，便自思惟：我今何故行？有利則行，無利則不行。然於行時，了知行心及行中一切事皆不可得。不可得故，妄念自息，名為修止。即觀上不可得法，一一空寂，因緣故有，名為修觀。住等例此。又於見色時修止觀者，見一切色如鏡像水月，悉不可得，不生分別想念，名為修止。色等因緣故有，畢竟空寂，名為修觀。聲等例此。若止若觀俱順法性，以法性常寂常照故。然天台修止自分三止，觀亦復然，以約三諦三境修故也。今此文中約真如、生滅二門而修止觀，皆順一心，即是雙運，雙運即是息二邊分別，中道第一義諦止觀也。餘文可知。 > "In other bodily deportments" is identical to the Tiantai practice of "cultivating in accordance with conditions and confronting objects." This means going through the six conditions of walking, standing, sitting, lying down, acting, and speaking, confronting the six objects of form, sound, smell, taste, touch, and phenomena. For example, when one is about to walk, one immediately reflects: "Why am I walking now? If there is benefit, I walk; if there is no benefit, I do not walk." Yet while walking, one clearly understands that the walking mind and all matters within walking are completely unobtainable. Because they are unobtainable, delusive thoughts naturally cease, which is called cultivating cessation. One then contemplates the aforesaid unobtainable dharmas, seeing that each one is empty and quiescent, yet existing through causes and conditions, which is called cultivating contemplation. Standing and the rest follow this pattern. Furthermore, regarding the cultivation of cessation and contemplation upon seeing forms: one sees that all forms are like reflections in a mirror or the moon in the water, entirely unobtainable, and does not give rise to conceptualizing thoughts, which is called cultivating cessation. That forms and the rest exist through causes and conditions and are ultimately empty and quiescent is called cultivating contemplation. Sounds and the rest follow this pattern. Both cessation and contemplation conform to dharmatā, because dharmatā is eternally quiescent and eternally illuminating. However, in Tiantai, the cultivation of cessation is itself divided into three cessations, and contemplation is likewise, because they are cultivated according to the three truths and the three objects. Now, in this text, cessation and contemplation are cultivated according to the two gates of tathatā and arising-and-ceasing, both conforming to the One Mind, which is their simultaneous exercise; simultaneous exercise is the pacification of conceptual differentiation regarding the two extremes, which is the cessation and contemplation of the Middle Way's supreme truth. The rest of the text can be known. > — English (machine translation) (machine translation) - [Previous: 19.25](https://indike.org/pramana/in.bauddha.taisho.1848.19.25) - [Next: 19.27](https://indike.org/pramana/in.bauddha.taisho.1848.19.27) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1848.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.19.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.19.26](https://indike.org/pramana/in.bauddha.taisho.1848.19.26) · Pramāṇa