[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) › 10.21 # 止觀輔行傳弘決 10.21 止觀輔行傳弘決 10.21 - **Language:** Classical Chinese ### [10.21](https://indike.org/pramana/in.bauddha.taisho.1912.10.21) 「今明」去，正釋也。破語意通兼於體析，若邪若正俱有破名。如佛法中大乘名體，《中論》大乘首尾皆破，豈以名破則非體耶？故知破名兼於體析。是故但依《大論》邪正因緣，以判大小及邪正等。次明行相自三。初釋惡行，先舉況。云「真觀空人」等者，出世觀於無漏真空之人，尚不作於有漏諸善，況作有漏三途惡耶？故知作惡，非出世士。「起空」下，明空見為惑所依。「同我」下，正釋空見三法。初一切智中，初明空見生使。云「人不知空」等者，見他一切不解空人，慢他如土。次引六師為例，云「若有慚愧」等者，此指六宗迦羅鳩馱，具如前說。「背膾」等者，無慚之人以木像背用切魚膾，將佛經論用糊屏風，天雷之時而井中尿。佛法因果隔世方現，豈以現在未報而謂無礙？次「自行」下，斥失。次「是人直發」下，明神通。空見既盛，但成鬼通等三。「又廣尋」下，明韋陀，以韋陀見廣破於他。「嘊」，犬鬪也。「喍」者，齒不正也。「嘷」者，犬怒也。「吠」者，犬鳴也。兼略釋疑使。次明化他，亦三不同。「自惡勸善」，既以惡為實、以善為權。下文自行善、自行無記，還以善及無記以之為實，餘則為權。 > "Now we clarify" onward is the proper explanation. The word "refute" fundamentally applies to both somatic and analytical; whether heterodox or orthodox, both bear the name "refute." As in the Buddha Dharma, the Great Vehicle is called somatic, yet the Great Vehicle of the Madhyamaka-śāstra refutes from beginning to end; how could it not be somatic merely because it is called refutation? Therefore, know that the designation "refute" encompasses both the somatic and the analytical. Hence, one relies solely on the heterodox and orthodox causes and conditions in the Dazhidulun to distinguish great and small, heterodox and orthodox, and so forth. Next, the explanation of the forms of practice itself has three parts. First, in explaining evil practice, it first raises an analogy. In "A person of true contemplation of emptiness" and so forth: a person who supramundanely contemplates unblemished, true emptiness does not even perform contaminated good deeds, how much less perform the contaminated evils of the three destinies? Thus know that one who commits evil is not a supramundane person. From "Generating emptiness" downward, it explains that the view of emptiness is that upon which delusions rely. From "Those who agree with me" downward, it directly explains the three dharmas of the view of emptiness. First, in omniscient knowledge, it first explains that the view of emptiness generates bondages. In "People do not know emptiness" and so forth: seeing all others who do not understand emptiness, they despise them like dirt. Next, citing the six masters as examples, in "If they have shame" and so forth: this refers to Kakuda Kātyāyana among the six teachers, as fully explained before. In "Slicing raw fish on the back" and so forth: a shameless person cuts raw fish slices on the back of a wooden statue, pastes Buddhist scriptures and treatises onto folding screens, and urinates into a well during thunder. Causes and effects in the Buddha Dharma manifest only across lifetimes; how could one claim that there is no obstruction simply because there is no present retribution? Next, from "Practicing personally" downward, it rebukes the faults. Next, from "This person directly manifests" downward, it clarifies supernormal powers. As the view of emptiness flourishes, they only achieve the three powers such as ghostly supernormal power. From "Also extensively searching" downward, it explains the Vedas: through the view of the Vedas, they extensively refute others. "Ai" (嘊) means dogs fighting. "Chai" (喍) means teeth being uneven. "Hao" (嘷) means a dog's anger. "Fei" (吠) means a dog barking. It also briefly explains the bondage of doubt. Next, in explaining converting others, there are also three differences. "Personally doing evil and advising good": they take evil as the real and good as the provisional. Later in the text, personally doing good and personally doing neutral actions likewise takes good and neutral as the real, and the rest as provisional. > — English (machine translation) (machine translation) - [Previous: 10.20](https://indike.org/pramana/in.bauddha.taisho.1912.10.20) - [Next: 10.22](https://indike.org/pramana/in.bauddha.taisho.1912.10.22) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1912.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.10.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.10.21](https://indike.org/pramana/in.bauddha.taisho.1912.10.21) · Pramāṇa