[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) › 9.58 # 摩訶止觀 9.58 摩訶止觀 9.58 - **Language:** Classical Chinese ### [9.58](https://indike.org/pramana/in.bauddha.taisho.1911.9.58) 如是諸相轉時，定心隨轉，𪒠𪒠沈寂，愉愉靜妙，安快之相說不可貲。不壞法人所觀齊此。未見此相，愛染甚強；若見此已，欲心都罷，懸不忍耐。如不見糞，猶能噉飯；忽聞臭氣，即便嘔吐。亦如捉淨法婆羅門而噉塗癰髓餅，槌頭自責：「我已了矣！」若證此相，雖復高眉翠眼，皓齒丹脣，如一聚尿粉覆其上，亦如爛屍假著繒綵，尚不眼視，況當身近？雇鹿杖自害，況鳴抱婬樂？如是想者，是婬欲病之大黃湯。如貪食人審知猪䐗，盛屎之物，猶強喫噉；見猪蟲臭，更能食不？前特勝力弱，未決定除；今觀力強，婬火疾滅。故云：「九想觀成時，六賊稍已除。」及識愛怨詐，兼知假實虛。如是厭患，何但除欲，亦能發無漏，亦成摩訶衍。《釋論》解死變想竟，仍說六波羅蜜、四無量心，諸師咸云翻謬。今明菩薩修初想即具摩訶衍，故廣出諸法後即云：「乃至燒想亦如是。」那云脫落耶？ > As these various marks transform, the settled mind transforms accordingly, profoundly sinking into quiescence, serene, quiet, and exquisite; the marks of calm delight cannot be measured. The contemplation of a person of non-destructive disposition extends up to here. Before seeing these marks, craving and attachment are exceedingly strong; once these are seen, the mind of desire ceases entirely, utterly unable to endure it. Just as one who does not see feces can still eat food, but upon suddenly smelling the stench immediately vomits; or like a pure-observing brāhmaṇa who, having eaten a bone-marrow cake smeared with ulcer pus, strikes his head and blames himself: "I am finished!" If one verifies these marks, then even with high eyebrows and jade eyes, white teeth and vermilion lips, it is like a pile of urine covered with powder, or like a rotting corpse falsely draped in silk fabrics: one would not even look upon it with one's eyes, how much less approach it with one's body? Hiring a deer-stick ascetic to kill oneself, how much less cooing, embracing, and indulging in sexual pleasure? Such a contemplation is a great rhubarb decoction for the sickness of lust. Like a gluttonous person who, knowing clearly that pig intestines are vessels containing excrement, still forces himself to eat them; but upon seeing pig worms and stench, could he still eat? Previously, the power of extraordinary excellence was weak, and defilements were not decisively eradicated; now the power of contemplation is strong, and the fire of lust is swiftly extinguished. Therefore it is said: "When the contemplation of the nine thoughts is perfected, the six thieves are gradually eliminated." One also recognizes the deceptions of affection and enmity, and simultaneously knows the provisional and the real, the empty and the true. When such aversion is aroused, how could it merely eliminate desire? It can also give rise to the uncontaminated and bring the Mahāyāna to completion. In the Mahāprajñāpāramitopadeśa, after explaining the contemplation of the corpse's transformations, it immediately speaks of the six perfections and the four immeasurables; various teachers all said this was a translator's error. Now it is explained that when a bodhisattva cultivates the initial thought, he is already replete with the Mahāyāna; therefore, after extensively setting forth the various dharmas, it immediately says: "and so forth up to the thought of burning, it is also like this." How could it be an omission? > — English (machine translation) (machine translation) - [Previous: 9.57](https://indike.org/pramana/in.bauddha.taisho.1911.9.57) - [Next: 9.59](https://indike.org/pramana/in.bauddha.taisho.1911.9.59) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1911.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.9.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.9.58](https://indike.org/pramana/in.bauddha.taisho.1911.9.58) · Pramāṇa