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# 摩訶止觀 3.31

摩訶止觀 3.31

- **Language:** Classical Chinese

### [3.31](https://indike.org/pramana/in.bauddha.taisho.1911.3.31)

答：諸小乘師說：「般若種智已圓，果縛尚在；解脫未具，身猶雜食；又帶無常，一優二劣，譬之橫川走火。」又云：「先有相好之身；次得種智般若；後滅身智，方具解脫。」既有上下、前後之義，譬之縱三點水。若入滅定，有身而無智；羅漢在無色，有智而無身；若入無餘，但有孤調解脫。此義各各不相關，並之則橫，累之則縱，分之則異。

> Answer: The various Hīnayāna masters say: "When prajñā and sarvākārajñatā are already perfected, karmic retribution still remains; vimokṣa is not yet complete, and the body still consumes gross food; being moreover accompanied by impermanence, one is superior and two are inferior, like a fire running across a river \[in the character chuān\]." They also say: "First there is the body with marks and signs; next one obtains the prajñā of sarvākārajñatā; later, upon extinguishing body and wisdom, one only then completes vimokṣa." Since there is the sense of superior and inferior, before and after, this is compared to the vertically arranged three dots of the water radical. When entering the concentration of cessation, there is body without wisdom; when an arhat is in the formless realm, there is wisdom without body; when entering remainderless \[nirvāṇa\], there is only solitary vimokṣa. These meanings are mutually unrelated to each other: set side by side they are horizontal, stacked upon each other they are vertical, and differentiated they are disparate.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.3.31) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1911.3.31](https://indike.org/pramana/in.bauddha.taisho.1911.3.31) · Pramāṇa
