[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) › 1.90 # 止觀輔行傳弘決 1.90 止觀輔行傳弘決 1.90 - **Language:** Classical Chinese ### [1.90](https://indike.org/pramana/in.bauddha.taisho.1912.1.90) 次「又以」下，一止觀結。文中既以發心為觀、邪息為止，當知五緣復次四隨四悉，無非發心邪息故也。故三止觀亦復不出發心邪息，故知三一但是總別。「五略秖是十廣」者，結章廣略。若前文云生起五略顯於十廣者，以略生起顯廣生起，今此復以五章攝於十章，故云秖是。言「初五章名發心」者，大意五略雖有修行乃至果報，但是通途示其始末。若不爾者，何名發心？釋名下四，正其所發，是故五章通屬發心。方便雖非親修正行，行家方便通屬行攝。「果報一章至果報」者，從果報去廣略義均無復寬狹，故直爾解，不須對辨。「違」謂偏空偏假，違於中圓故曰「二邊」。「順」謂圓中，圓理順於實相，故云「勝妙」。無明未盡，各於三土以受依正，通云「果報」。言「二邊報」者，從空出假而為有邊，感方便土。若以凡夫三藏菩薩而為有邊，感同居土。通教二地、別人十信、圓人五品，及以諸教殘思所潤，皆感同居。若以二乘通七地去、別七住去、圓七信去，通為空邊者，同在方便。今文且說偏空偏假所感果報，不如初住初地已上居果報土。若作通說，住前雖圓，所感果報猶在方便。「起教」等者，自證妙理、稱機說法，教由機生故云起教。此約為主對機說也。佛雖興世，必假大權扣機擊發，故云起教。此約為伴對主說也。「或作佛身」等者，法身八相，具如釋迦從始至末一代化儀。「九界」等者，如《華嚴》中文殊、普賢、八部等類，對揚頓也。從四含去乃至《般若》空生、身子、帝釋、文殊、八部之流，對揚漸也。如《華嚴》中加四菩薩，即轉頓也。佛初成道，令諸比丘處處化人。方等等中，文殊、淨名、空生、身子等，即轉漸也。如諸經末受佛囑累發誓弘經，即弘通也。文雖不云開漸顯頓，意亦可知。但《法華》中無加說義，闕於轉耳。此並約眷屬說也。問：大章名起教，五略名裂網，云何得同？答：對揚利物名為起教，令他除疑名為裂網。起教本為除他疑網，是故同也。簡非竟。 > Next, from "Furthermore, by means of..." downward, it concludes with the single calming and contemplation. Since the text takes arousing the aspiration as contemplation and the quelling of falsehood as calming, one should know that the five conditions, repetitions, four adaptations, and four siddhāntas are nothing other than arousing the aspiration and quelling falsehood. Therefore, the three types of calming and contemplation also do not go beyond arousing the aspiration and quelling falsehood; thus we know that the three and the one are merely the general and the specific. Regarding "The five summaries are simply the ten elaborations": this concludes the chapters as extensive and summary. Whereas the earlier text stated that the sequential generation of the five summaries clarifies the ten elaborations, using the summary sequential generation to clarify the extensive sequential generation, here it again subsumes the ten chapters under the five chapters; hence it says "are simply." Regarding "The first five chapters are named 'arousing the aspiration'": although the five summaries in the overall meaning contain practice and even retribution fruit, they merely demonstrate the beginning and end in a general way. If it were not so, why would it be named arousing the aspiration? The four \[chapters\] below the explanation of the name rectify that which is aroused; therefore, all five chapters generally pertain to arousing the aspiration. Although the expedient means are not the direct cultivation of the proper practice, the expedient means of the practitioner generally pertain to what practice subsumes. Regarding "From the one chapter on retribution fruit to retribution fruit": from retribution fruit onward, the meanings of extensive and summary are equal, having no further breadth or narrowness; therefore, it is directly explained, without needing mutual discrimination. "Discordant" refers to biased emptiness and biased provisionality, which, being discordant with the middle and the perfect, are called the "two extremes." "Concordant" refers to the perfect middle; the perfect principle accords with the true mark, hence it is called "superior and wondrous." When ignorance is not yet exhausted, each receives dependent and direct \[retribution\] in the three lands; universally these are called "retribution fruit." Regarding "retribution of the two extremes": emerging from emptiness into provisionality constitutes the extreme of existence, which induces the land of expedient means. If one takes ordinary persons and Tripiṭaka bodhisattvas as the extreme of existence, it induces the land of cohabitation. The second stage of the shared teaching, the ten faiths of the distinctive \[teaching\], the five grades of the perfect person, and that which is moistened by the residual desires of the various teachings, all induce the land of cohabitation. If one takes the two vehicles from the seventh stage of the shared teaching onward, the seventh abode of the distinctive \[teaching\] onward, and the seventh faith of the perfect \[teaching\] onward as universally the extreme of emptiness, they reside together in the land of expedient means. The present text temporarily speaks of the retribution fruit induced by biased emptiness and biased provisionality, which does not equal residing in the retribution fruit land from the first abode or the first stage onward. If spoken of generally, although prior to the abodes it is the perfect, the retribution fruit induced is still in the land of expedient means. Regarding "giving rise to the teaching," etc.: realising the wondrous principle oneself and preaching the Dharma in accordance with capacities; since the teaching arises from capacities, it is called giving rise to the teaching. This is spoken from the perspective of the primary \[teacher\] addressing the capacities. Although the Buddha appears in the world, he necessarily relies on great provisional manifestations to prompt capacities and stimulate them; hence it is called giving rise to the teaching. This is spoken from the perspective of companions addressing the primary \[teacher\]. Regarding "or manifesting the Buddha's body," etc.: the eight phases of the dharma-body are fully like Śākyamuni's ritual forms of transformation throughout his lifetime from beginning to end. Regarding "the nine realms," etc.: like Mañjuśrī, Samantabhadra, the eight classes, and the like in the \*Avataṃsaka Sūtra\*, they correspond to and propagate the sudden. From the four \*Āgamas\* onward down to \*Prajñā\*, Subhūti, Śāriputra, Indra, Mañjuśrī, the eight classes, and their kind correspond to and propagate the gradual. As in the \*Avataṃsaka Sūtra\* with the empowerment of the four bodhisattvas, that is turning the sudden. When the Buddha first attained awakening, he instructed the monks to transform people everywhere. In the Vaipulya and subsequent \[assemblies\], Mañjuśrī, Vimalakīrti, Subhūti, Śāriputra, and so forth turned the gradual. As at the end of various sūtras where they receive the Buddha's entrustment and vow to propagate the scriptures, that is broad dissemination. Although the text does not speak of opening the gradual to reveal the sudden, the intention can also be known. However, within the \*Lotus\* there is no empowerment to preach, so it lacks the turning. These are all spoken with respect to the retinue. Question: The major chapter is named "giving rise to the teaching," and the five summaries are named "tearing the net"; how can they be identical? Answer: Corresponding to and propagating for the benefit of beings is named giving rise to the teaching; causing others to dispel doubt is named tearing the net. Giving rise to the teaching fundamentally aims at dispelling the net of doubts in others; therefore they are identical. The selection of what is incorrect is concluded. > — English (machine translation) (machine translation) - [Previous: 1.89](https://indike.org/pramana/in.bauddha.taisho.1912.1.89) - [Next: 1.91](https://indike.org/pramana/in.bauddha.taisho.1912.1.91) - [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.1.90) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.90](https://indike.org/pramana/in.bauddha.taisho.1912.1.90) · Pramāṇa