[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) › 8.26 # 摩訶止觀 8.26 摩訶止觀 8.26 - **Language:** Classical Chinese ### [8.26](https://indike.org/pramana/in.bauddha.taisho.1911.8.26) 不思議境者：如《無行》云：「貪欲即是道，恚、癡亦如是；如是三法中，具一切佛法。」如是四分雖即是道，復不得隨；隨之，將人向惡道；復不得斷，斷之成增上慢。「不斷癡愛，起諸明脫」，乃名為道。不住調伏；不住不調伏。住不調伏，是愚人相；住於調伏，是聲聞法。所以者何？凡夫貪染隨順四分，生死重積狠戾難馴，故名「不調」。二乘怖畏生死，如為怨逐，速出三界。阿羅漢者，名為「不調」；三界惑盡，無惑可調，如是不調，名之為「調」。焦種不生，根敗無用。菩薩不爾，於生死而有勇；於涅槃而不味。勇於生死，無生而生，不為生法所污；如花在泥，如醫療病。不味涅槃，知空不空，不為空法所證；如鳥飛空，不住於空。不斷煩惱而入涅槃，不斷五欲而淨諸根，即是不住調伏、不住不調伏意。 > As for the inconceivable realm: as the Wuxing jing says, "Lust is itself the path; anger and delusion are also like this. Within these three dharmas, all Buddha-dharmas are complete." Although these four components are themselves the path, one must not follow them; if one follows them, they lead one toward the evil destinies. Nor must one extinguish them; if one extinguishes them, that becomes excessive pride (abhimāna). "Without severing delusion and affection, arising all clarities and releases" is truly called the path. \[One\] neither abides in subduing nor abides in non-subduing. Abiding in non-subduing is the mark of a foolish person; abiding in subduing is the Dharma of the śrāvakas. Why is this? Ordinary beings, defiled by lust, comply with the four components; samsāra heavily accumulates, fierce and difficult to tame, hence it is called "unsubdued." Those of the two vehicles fear samsāra as if pursued by an enemy and swiftly exit the triple world. The arhat is called "unsubdued": the afflictions of the triple world are exhausted, with no afflictions left to subdue; such being unsubdued is called "subdued." Scorch-seeded and not growing, their faculties are ruined and useless. Bodhisattvas are not like this: they are courageous regarding samsāra, yet do not relish nirvāṇa. Courageous regarding samsāra, they take birth where there is no birth, unsoiled by the dharmas of birth, like a lotus in the mud, or a physician treating illness. Not relishing nirvāṇa, knowing that emptiness is not \[merely\] empty, they are not bound by the realization of the dharma of emptiness, like a bird flying in the sky without abiding in the sky. Entering nirvāṇa without severing afflictions, purifying the faculties without cutting off the five desires—this is the meaning of neither abiding in subduing nor abiding in non-subduing. > — English (machine translation) (machine translation) - [Previous: 8.25](https://indike.org/pramana/in.bauddha.taisho.1911.8.25) - [Next: 8.27](https://indike.org/pramana/in.bauddha.taisho.1911.8.27) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1911.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.8.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.8.26](https://indike.org/pramana/in.bauddha.taisho.1911.8.26) · Pramāṇa