[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 1.115.3 # 止觀輔行傳弘決 1.115.3 止觀輔行傳弘決 1.115.3 - **Language:** Classical Chinese ### [1.115.3](https://indike.org/pramana/in.bauddha.taisho.1912.1.115.3) 又道是因義，以果滿故，故無因也。 四十二字，究竟極故。 又一一即中，皆云菩提，亦名止觀，即異名也。 一一即中，最後皆以一止觀結，故知在理名字及果俱名止觀。 「總以」下，總為六即而舉譬也。 此是《大經》貧女譬意，具足六意。 家有寶藏，理即也； 知識示之，名字即也； 耘除眾穢，觀行即也； 漸漸得近，相似即也； 近已藏開，分真即也； 盡取用之，究竟即也。 故第八云「我者即是如來藏義。 一切眾生悉有佛性，即我義也。 從無始來煩惱所覆，不能得見。 譬如貧女舍內多有真金之藏，家人大小都無知者。 時有異人善知方便，語貧女言：『我今雇汝，汝可為我耘除眾穢。 』女人答言：『我今不能。 若示我子真金藏者，然後乃當速為汝作。 』是人答言：『我知方便，能示汝子。 』女人復言：『我家大小尚自不知，況汝能知？ 』是人復言：『我今審知。 』女人答言：『我亦欲見，并可示我。 』是人即於其家掘出金藏。 女人見已心大歡喜，起奇特想，令家盡括。 」此喻始終不過六即，則妙盡喻旨。 《釋籤》第五引疏委釋（云云）。 「問」下，料簡也，有三重問答。 初問者，六即既得名六菩提，當知菩提亦涉始終。 理通凡下置而不論，餘之五即名五菩提，與論何別？ 故《論》五十八云「一者發心菩提，於無量生死中為阿耨菩提故。 二者伏心菩提，於諸煩惱調伏其心，令行諸波羅蜜故。 三者明心菩提，觀三世法總相別相、諸法實相諸波羅蜜故。 四者出到菩提，於般若中不著般若，能滅諸惑、見十方佛，出於三界到薩婆若故。 五者無上菩提，謂坐道場得菩提故。 」答意者，先且判異，故云「不同」。 次「會之」去，義雖本別，今會使同。 何者？ 論不云即，是故成別； 以五對五，義稍似同。 發心無行與名字同，伏心未斷與觀行同，明心除暗與相似同，出到薩雲與分真同，無上無過與究竟同。 細尋論文以對五即，從容對當理致宛齊。 「又用」下，既以五名對於五即，故可五名以對圓位。 言「圓位」者，圓斷位也。 住對發心，乃至十地等覺以對出到，妙覺對無上。 次問者，問向次釋對圓位義。 諸教皆悉伏前斷後，何故此文十住斷後而行對伏？ 答中云「真道伏」者，初住已上皆是真斷，何妨住去斷前伏後。 如是乃至等覺猶伏，普賢之名良由於此。 「例如」下，舉小乘例斷前伏後，次第別對，此竪會也。 「又從」下，橫會也。 位位具五，故名為橫。 「故地義」去，次引《地論》。 一一地中具諸功德，與諸位中具五義同。 次問者，六既約位亦應兼別，何意獨用圓位釋耶？ 答意者，前之三教諸法非即，通雖名即但是界內，是故即名唯在圓教。 如諸經論生死即是涅槃之流，若無六位寧免上慢？ 若不明即，將何以辨圓異前三？ 故云「不爾」。 「當其教」下，從容義釋，非文正意。 當前三教，教教各立六即之名，何容不得？ 胡，猶何也。 言「淺近」者，一者六義非即、二者前教未深。 如三藏中以真諦為理即，詮真為名字，外凡為觀行，內凡為相似，見道為分真，羅漢為究竟。 三藏菩薩，至道樹下猶居似位，三十四心分真究竟。 通別兩教比說可知。 「然上來」下，結束顯示。 前簡非中，九縛約苦諦為沈，一脫約苦諦為升，雖有升沈俱非顯是，是故並簡。 次約四諦智者，四四諦中皆以發心通望二乘，並是曲等。 次約四弘者，前約四諦於境起解既有優劣，簡劣從勝以顯於是。 今約四弘從解起願，知須行填，復亦隨境差降不同，故約四弘行願簡也。 縱有行願，前三非妙，是故復以六即簡之，故云「展轉深細方乃顯是」。 「故知明月神珠」等者，譬於結束顯示文也。 《大論》九十九云「明月摩尼，此珠非常，故曰神珠。 」今言「九重」者，陽數之極，是故舉之以喻最深，亦不須以此文配九。 > Furthermore, "path" carries the sense of cause; because the fruit is fulfilled, there is no cause \[there\]. As for the forty-two characters, it is because they are the ultimate limit. Moreover, within each and every identity, each is called awakening (bodhi) and also named calming and contemplation; these are different names \[for the same thing\]. Within each identity, they are ultimately concluded with a single calming and contemplation; therefore, we know that in principle, in verbal designation, and in the fruit, all are named calming and contemplation. The phrase beginning with "Generally..." provides an overall analogy for the six identities. This follows the intent of the analogy of the poor woman in the Mahāparinirvāṇa-sūtra, fully possessing the six meanings: the treasure house in the home is identity in principle; the good friend pointing it out is identity in verbal designation; weeding out the refuse is identity in contemplative practice; gradually drawing near is identity in resemblance; having drawn near, the treasure house opens, which is identity in partial realization; and taking and utilizing all of it is ultimate identity. Thus, the eighth fascicle states: "The self is the meaning of the tathāgatagarbha. That all sentient beings possess the Buddha-nature is precisely the meaning of the self. From beginningless time, covered by afflictions, they cannot see it. For example, a poor woman has many caches of pure gold inside her house, but neither the elders nor the youngsters in the household know of it. At that time, a stranger skilled in expedients speaks to the poor woman, saying: 'I will now hire you; you can weed out the refuse for me.' The woman answers: 'I cannot now. If you show my child the cache of pure gold, only then will I quickly work for you.' This person replies: 'I know the expedients and can show your child.' The woman says again: 'Neither the elders nor the youngsters in my house know of it, how could you know?' This person replies again: 'I know it for certain right now.' The woman replies: 'I also wish to see it; you may show it to me as well.' This person immediately digs out the gold cache in her house. Seeing it, the woman rejoices greatly, conceives a sense of wonder, and has the household gather it all up." This analogy, from beginning to end, does not exceed the six identities, thereby wonderfully exhausting the purport of the parable. The fifth fascicle of the Shiqian cites the commentary to explain it in detail (and so forth). The text below "Question:" is an analysis and discernment, containing three sets of questions and answers. The first question is: Since the six identities are entitled to be called the six awakenings, one should know that awakening also spans from beginning to end. Identity in principle is common to ordinary and inferior beings, so it is set aside and not discussed; the remaining five identities are named the five awakenings. How are these different from the treatise? Thus, the fifty-eighth fascicle of the Treatise states: "First is the awakening of generating the aspiration \[for bodhi\], for the sake of anuttarā-bodhi amidst immeasurable samsara. Second is the awakening of subduing the mind, because one subdues one's mind regarding all afflictions, causing one to practice the perfections. Third is the awakening of clarifying the mind, because one contemplates the general and specific characteristics of the dharmas of the three periods of time, the true mark of all dharmas, and the perfections. Fourth is the awakening of reaching departure, because within prajñā one is unattached to prajñā, able to extinguish all confusions, see the Buddhas of the ten directions, transcend the three realms, and reach sarvajña. Fifth is unexcelled awakening, referring to sitting on the site of awakening and attaining bodhi." The intent of the answer is first to distinguish the difference, hence saying "they are not the same." Next, from "Harmonizing them..." onward, although the meanings were originally distinct, they are now harmonized to be identical. Why? The Treatise does not speak of "identity," and is therefore distinct; by correlating five with five, the meanings become somewhat similar. Generating the aspiration without practice is identical to verbal designation; subduing the mind without yet having severed is identical to contemplative practice; clarifying the mind and removing darkness is identical to resemblance; reaching departure to sarvajña is identical to partial realization; and unexcelled without superior is identical to the ultimate. Carefully examining the text of the Treatise to match the five identities, applying them leisurely brings their principles into harmonious alignment. Below "Furthermore, using...", since the five names have been correlated with the five identities, the five names can also be correlated with the stages of the perfect \[teaching\]. The term "stages of the perfect \[teaching\]" refers to the stages of severance in the perfect \[teaching\]: the abodes correspond to generating the aspiration, up through the ten grounds and virtual awakening corresponding to reaching departure, and wondrous awakening corresponding to the unexcelled. The next question asks about the meaning of correlating with the stages of the perfect \[teaching\] in the preceding explanation: In all teachings, one subdues the preceding and severs the subsequent; why does this text have the ten abodes sever what comes after, while practice corresponds to subduing? In the answer, "subdued by the true path" means that from the initial abode upward, all are true severance; what prevents the abodes onward from severing what precedes and subduing what succeeds? In this way, even virtual awakening still subdues, and the name of Samantabhadra is truly based on this. Below "For example...", an example from the Hīnayāna is raised to illustrate severing what precedes and subduing what succeeds, sequentially and separately correlated; this is a vertical harmonization. Below "Furthermore, from...", it is a horizontal harmonization: each and every stage fully possesses the five, hence it is called horizontal. Next, from "Hence the meaning of the grounds..." onward, the Commentary on the Daśabhūmika Sūtra is cited: within each and every ground, all merits are possessed, which is identical to the meaning of each stage possessing the five. The next question asks: Since the six are delineated according to stages, they should also encompass the distinctive \[teaching\]; why are they explained using only the stages of the perfect \[teaching\]? The intent of the answer is that, in the preceding three teachings, all dharmas are not identical; although the shared \[teaching\] is called identical, it is only within the realms; therefore, the term "identity" belongs exclusively to the perfect teaching. Just as in various sūtras and treatises where samsara is precisely nirvāṇa and the like, without the six stages, how could one avoid haughty overestimation? If identity is not clarified, how will one distinguish the perfect \[teaching\] from the preceding three? Therefore, it says "it is not so." Below "In terms of that teaching...", it is a relaxed semantic interpretation, not the primary intent of the text. In terms of the preceding three teachings, each teaching could establish the name of six identities—how could it not be permitted? "Hu" is like "how". The words "shallow and close" mean: first, the six meanings are not identity; second, the preceding teachings are not deep. For instance, in the Tripiṭaka \[teaching\], true truth is identity in principle; explaining the true is verbal designation; external ordinary beings are contemplative practice; internal ordinary beings are resemblance; the path of seeing is partial realization; and the arhat is ultimate. The bodhisattva of the Tripiṭaka \[teaching\] is still in the stage of resemblance until reaching the foot of the Bodhi tree; with thirty-four moments of mind, partial realization and ultimate are attained. The shared and distinctive teachings can be known by analogous explanation. Below "However, the preceding...", it concludes and reveals. In the earlier elimination of the incorrect, the nine bondages consider the truth of suffering as sinking, and the single liberation considers the truth of suffering as ascending; though there are sinking and ascending, neither reveals the correct, so both are eliminated. Next, regarding the wisdom of the four truths: within the four sets of four truths, generating the aspiration in all cases is viewed collectively against the two vehicles, and all are crooked and the like. Next, regarding the four universal vows: previously, regarding the four truths, understanding arose in relation to the objects and had superiority and inferiority; eliminating the inferior and following the superior reveals what is correct. Now, regarding the four universal vows, vows arise from understanding; knowing that one must fulfill them through practice, they also vary in gradation according to the objects; therefore, the practice and vows are eliminated according to the four universal vows. Even if there are practice and vows, the preceding three are not wondrous; therefore, they are again eliminated using the six identities. Thus, it says: "turning progressively deeper and subtler, only then revealing the correct." As for "Therefore, we know that the bright-moon divine pearl...", it is an analogy for the text that concludes and reveals. Fascicle ninety-nine of the Treatise states: "The bright-moon maṇi—this jewel is extraordinary, hence called a divine pearl." Now, saying "nine folds" represents the ultimate of yang numbers, and is therefore raised to analogize the profoundest depth; one should not align this text with nine \[specific items\]. > — English (machine translation) (machine translation) - [Previous: 1.115.2](https://indike.org/pramana/in.bauddha.taisho.1912.1.115.2) - [Next: 1.115.4](https://indike.org/pramana/in.bauddha.taisho.1912.1.115.4) - [Up: 1.115](https://indike.org/pramana/in.bauddha.taisho.1912.1.115) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.1.115.3) — English, machine translation ## Linked texts (1) - [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763.18.108) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.115.3](https://indike.org/pramana/in.bauddha.taisho.1912.1.115.3) · Pramāṇa