[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) › 4.77 # 摩訶止觀 4.77 摩訶止觀 4.77 - **Language:** Classical Chinese ### [4.77](https://indike.org/pramana/in.bauddha.taisho.1911.4.77) 一、翻破不信者，即點身見心，令識無明苦集。如欝頭藍弗得非想定，世人崇之如佛；不識苦集，報盡還墮。須跋陀羅得非想定，雖無麁想，有細煩惱。長爪利智，而受不受。高著外道，尚未出見，非是涅槃；況麁、淺者，尚不逮藍弗，而言是真道，豈非大僻？是人愛著觀空智慧，是事不知，名為「無明」；而起違從，依見造「行」；見行依色，即是「名色」；名色即是苦等。迷苦起於「愛」、「有」；「有」生未來「生死」，流轉相續，豈是寂滅？若謂生死盡者，乃是漫語。呼無明見心為道，非道為道，非因計因，名為「戒取」，豈非因盜？呼未來三途苦報為涅槃，此是「見取」；非果計果，是為果盜。身、邊、邪見，其事可知。如此見心，乃是苦集，非滅道也。尚非三藏道滅，豈是摩訶衍道滅？ > First, overturning and shattering lack of faith: this is pointing directly to the mind holding the view of individuality, causing it to recognize the suffering and origination of ignorance. For instance, Udraka Rāmaputra attained the samādhi of neither-perception-nor-non-perception, and worldly people revered him like a Buddha; yet, not recognizing suffering and origination, when his retribution ended he fell back. Subhadra attained the samādhi of neither-perception-nor-non-perception; although he was free of coarse thoughts, he had subtle afflictions. Dīrghanakha had sharp wisdom, yet \[clung to\] accepting or not accepting. These tīrthikas of elevated attachments had not yet escaped views and were not in nirvāṇa; how much less so for coarse and shallow people, who do not even equal Rāmaputra, yet claim that this is the true path—is this not a great delusion? Such people are attached to the wisdom that contemplates emptiness, and not knowing this matter is called 'ignorance'; then, generating opposition and compliance, based on views they create 'formations'; formations of views rely on form, which is 'name-and-form'; name-and-form is suffering and the rest. Deluded about suffering, they give rise to 'craving' and 'existence'; 'existence' generates future 'birth and death', cycling in continuity—how could this be quiescence? If one claims that birth and death are exhausted, that is idle talk. Calling the mind of ignorance and views the path—taking what is not the path as the path, and conceiving what is not a cause as a cause—is called 'attachment to precepts and vows'; is this not theft of the cause? Calling future retributions of suffering in the three bad paths nirvāṇa is 'attachment to views'; conceiving what is not a fruit as a fruit, this is theft of the fruit. The view of individuality, extreme views, and wrong views can be known from this. Such a mind of views is suffering and origination, not cessation and the path. It is not even the path and cessation of the Tripiṭaka \[teaching\], let alone the path and cessation of the Mahāyāna! > — English (machine translation) (machine translation) - [Previous: 4.76](https://indike.org/pramana/in.bauddha.taisho.1911.4.76) - [Next: 4.78](https://indike.org/pramana/in.bauddha.taisho.1911.4.78) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1911.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.4.77) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.4.77](https://indike.org/pramana/in.bauddha.taisho.1911.4.77) · Pramāṇa