[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) › [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911) › 3.82 # 摩訶止觀 3.82 摩訶止觀 3.82 - **Language:** Classical Chinese ### [3.82](https://indike.org/pramana/in.bauddha.taisho.1911.3.82) 圓頓止觀相者，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，雖三而一也。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，雖是三目，而是一面。觀境亦如是，觀三即一，發一即三，不可思議。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。」又如《金剛般若》云：「如人有目，日光明照，見種種色。」若眼獨見，不應須日；若無色者，雖有日、眼，亦無所見。如是三法，不異時、不相離。眼喻於止；日喻於觀；色喻於境。如是三法不前不後，一時論三。三中論一，亦復如是。若見此意，即解圓頓教止觀相也。 > Regarding the characteristics of the perfect and sudden calming and contemplation: when calming takes the truths as its object, a single truth is threefold; when the truths are bound to calming, a single calming is threefold. It is like three marks in a single thought-moment: although it is a single thought-moment, there are three marks. Calming and truth are also like this: the dharma that is calmed is, though one, threefold; the mind capable of calming is, though three, one. When contemplation contemplates the realm, a single realm is threefold; when the realm arouses contemplation, a single contemplation is threefold. Like the three eyes on the face of Maheśvara: though there are three eyes, they are a single face. The realm of contemplation is also like this: contemplating three is just one, arousing one is just three, inconceivable. It is neither provisional nor real, neither superior nor inferior, neither earlier nor later, neither combined nor separate, neither large nor small. Therefore the Mūlamadhyamakakārikā says: 'Dharmas that arise from causes and conditions are identical to emptiness, identical to the provisional, and identical to the middle.' Furthermore, as the Diamond Prajñā says: 'Like a person with eyes when the sun shines brightly, seeing various forms.' If the eyes alone could see, the sun would not be needed; if there were no forms, even with the sun and eyes, nothing would be seen. These three dharmas are not at different times and not separate from one another. The eyes are an analogy for calming; the sun is an analogy for contemplation; forms are an analogy for the realm. These three dharmas are neither earlier nor later, spoken of as three at one and the same time. Discussing the one within the three is likewise so. If one understands this meaning, one understands the characteristics of calming and contemplation in the perfect and sudden teaching. > — English (machine translation) (machine translation) - [Previous: 3.81](https://indike.org/pramana/in.bauddha.taisho.1911.3.81) - [Next: 3.83](https://indike.org/pramana/in.bauddha.taisho.1911.3.83) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1911.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.3.82) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.10.33) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.3.82](https://indike.org/pramana/in.bauddha.taisho.1911.3.82) · Pramāṇa