[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) › 7.182 # 摩訶止觀 7.182 摩訶止觀 7.182 - **Language:** Classical Chinese ### [7.182](https://indike.org/pramana/in.bauddha.taisho.1911.7.182) ○第十、無法愛者：行上九事，過內外障應得入真；而不入者，以法愛住著而不得前。《毘曇》云：「煖法猶退，五根若立，上忍發真，則不論退。頂法若生愛心，應入不入，退為四重、五逆。」通、別皆有頂墮之義。既不入位，又不墮二乘。《大論》云：「三三昧是似道位。未發真時，喜有法愛，名為『頂墮』。」今人行道萬不至此，至此善自防護。此位無內外障，唯有法愛。法愛難斷，若有稽留，此非小事，譬如同帆一去一停，停即住著。又雖不著沙，亦不著岸，風息故住。不著沙喻無內障，岸喻外障。而生法愛，無住風息，不進不退，名為「頂墮」。 > Tenth: Freedom from Dharma-attachment. When one practices the above nine matters and passes beyond internal and external obstacles, one should attain entry into the real; yet if one fails to enter, it is because one abides in and clings to Dharma-attachment and cannot advance. The Abhidharma says: 'At the stage of heat one may still regress; if the five faculties are established and supreme patience generates the real, then regression is out of the question. If an attached mind arises at the stage of the summit, where one ought to enter but does not enter, one regresses to the four grave sins and five inexpiable offenses.' Both the shared and distinctive teachings have the meaning of 'summit falling.' One neither enters the stage nor falls into the two vehicles. The Mahāprajñāpāramitopadeśa says: 'The three samādhis are the stage of resemblance to the Way. Before the real is generated, one is prone to have Dharma-attachment; this is called “summit falling.”' Among people practicing the Way today, not one in ten thousand reaches this; yet when reaching this, one must skillfully protect oneself. At this stage there are no internal or external obstacles, only Dharma-attachment. Dharma-attachment is difficult to sever; if there is any delay, this is no small matter. It is like traveling under the same sail: one moves forward and one halts; to halt is to abide and cling. Furthermore, though one does not hit the sandbanks nor hit the shore, one halts because the wind has died down. Not hitting the sandbanks is a metaphor for having no internal obstacles; the shore is a metaphor for external obstacles. But when Dharma-attachment arises, the wind that abides nowhere dies down, and one neither advances nor regresses: this is called 'summit falling.' > — English (machine translation) (machine translation) - [Previous: 7.181](https://indike.org/pramana/in.bauddha.taisho.1911.7.181) - [Next: 7.183](https://indike.org/pramana/in.bauddha.taisho.1911.7.183) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1911.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.7.182) — English, machine translation ## Linked texts (1) - [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921.5.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.7.182](https://indike.org/pramana/in.bauddha.taisho.1911.7.182) · Pramāṇa