[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) › 1.51 # 止觀輔行傳弘決 1.51 止觀輔行傳弘決 1.51 - **Language:** Classical Chinese ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1912.1.51) 次廣解中，初結前生後。初釋漸。云「漸初亦知實相」等者，謂依頓理方起頓解，望彼頓人故云亦知。依頓起解故云難解，依解起行復曰難行。漸云易行，以易解故。文雖互舉，語必兩兼。為難解理而起漸行，此中番數但有五重，義則十三。言五重者，一歸戒、二禪定、三無漏、四慈悲、五實相。義十三者，初番有六，謂三惡三善；第三番四，謂兩教二乘，并前六義合為十也；餘三不開，合為十三。於十三中，實相是所緣之境，望頓是同，不應數為不同之限。故下問答中云「漸次中有十二不同」，即此意也。此預點出，至下易知。「不定至後頓」者，漸次列名在不定前，故云前漸；圓頓列在不定文後，故名後頓。第二本中列不定文在漸頓後，即云不定者約前漸頓。或漸或頓不專一法，故名不定。若從始至終專漸為頓，方名漸頓，當知不定初亦知圓。從「更前更後」去，釋不定相。前後秖是前漸後頓，或時觀頓或時觀漸。淺深者，約前五番互論淺深。事理者，或界內為事、界外為理。真諦俗諦、三悉一悉更互亦爾。此中但出四悉及止觀者，諸法雖多，若論行相不出此二。如下安心及破遍等亦不出此，故今列之。從「或指」去，釋不定體。文有二對。初約四悉，陰是世界，如初觀陰入即觀陰入為第一義，名指世界為第一義。如觀真理，但能生善滅惡而已，名指第一義以為二悉。次約止觀者，或正用觀而宜息觀，或正用止而宜照止。以照止故止即成觀，以息觀故觀即成止。或雖無昏散進道功微，煩惑不破真理不啟，皆須改途若息若照。故觀成所息、止成所照，不同常儀，故云不定。下料簡中，不定中四指此兩雙。 > Next, in the extensive explanation, first it concludes the preceding and introduces the following. First, it explains the gradual. Regarding "At the beginning of the gradual, one also knows the true mark," etc.: it means that only relying on the sudden principle does one give rise to sudden understanding; looking towards that person of the sudden, it is therefore said "also knows." Because understanding arises relying on the sudden, it is said to be "difficult to understand"; because practice arises relying on understanding, it is further called "difficult to practice." The gradual is said to be "easy to practice" because it is easy to understand. Though the text mentions them alternately, the meaning necessarily encompasses both. For the sake of the principle that is difficult to understand, one gives rise to gradual practice. The order of levels here has only five tiers, but thirteen meanings. Regarding the five tiers: first, refuge and precepts; second, dhyāna-concentration; third, outflowless; fourth, kindness and compassion; fifth, the true mark. Regarding the thirteen meanings: the first tier has six, namely the three evil and three good realms; the third tier has four, namely the two teachings and two vehicles, which together with the previous six meanings make ten; the remaining three are not subdivided, making thirteen in total. Among the thirteen, the true mark is the object contemplated; relative to the sudden it is identical, so it should not be counted in the demarcation of differences. Therefore, the question and answer below stating "within the gradual there are twelve differences" has precisely this meaning. Pointing this out beforehand makes it easy to understand below. Regarding "from the indefinite to the subsequent sudden": the gradual is listed before the indefinite, hence called the "prior gradual"; the perfect and sudden is listed after the text on the indefinite, hence called the "subsequent sudden." In the second recension, the indefinite text is listed after the gradual and sudden, and it says that the indefinite is based on the prior gradual and sudden. Either gradual or sudden, not restricted to a single Dharma, it is therefore called indefinite. If from beginning to end one exclusively uses the gradual for the sake of the sudden, only then is it called gradual-sudden; one should know that at the beginning of the indefinite, one also knows the perfect. From "alternating earlier and later" onwards, it explains the characteristics of the indefinite. "Earlier and later" is merely the prior gradual and subsequent sudden, at times contemplating the sudden and at times contemplating the gradual. "Shallow and deep" refers to discussing shallowness and depth alternately across the previous five tiers. "Phenomena and principle": either within the three realms is phenomena and beyond the three realms is principle; the truth of the real and the truth of the conventional, the three siddhāntas and the single siddhānta, are also mutually alternating like this. Here only the four siddhāntas and calming and contemplation are set forth; though phenomena are numerous, when discussing characteristics of practice, they do not go beyond these two. As below, calming the mind and universal refutation also do not go beyond these, hence they are listed now. From "or designating" onwards, it explains the essence of the indefinite. In the text there are two pairs. First, in terms of the four siddhāntas: the aggregates are the mundane \[siddhānta\]; just as in initially contemplating the aggregates and sensory spheres, one contemplates the aggregates and sensory spheres as the supreme truth—this is called designating the mundane as the supreme truth. If when contemplating the true principle, it can only produce good and extinguish evil, this is called designating the supreme truth as the \[other\] two siddhāntas. Next, in terms of calming and contemplation: either when properly using contemplation, it is appropriate to rest contemplation; or when properly using calming, it is appropriate to illuminate calming. By illuminating calming, calming becomes contemplation; by resting contemplation, contemplation becomes calming. Or, though free from torpor and distraction, progress on the path is slight, afflictive delusions are not broken, and the true principle does not open up, so in all cases one must change course, either resting or illuminating. Therefore contemplation becomes what is rested, and calming becomes what is illuminated, differing from ordinary norms; hence it is called indefinite. In the analysis below, the four in the indefinite point to these two pairs. > — English (machine translation) (machine translation) - [Previous: 1.50](https://indike.org/pramana/in.bauddha.taisho.1912.1.50) - [Next: 1.52](https://indike.org/pramana/in.bauddha.taisho.1912.1.52) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1912.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.1.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.51](https://indike.org/pramana/in.bauddha.taisho.1912.1.51) · Pramāṇa