[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) › 10.23 # 止觀輔行傳弘決 10.23 止觀輔行傳弘決 10.23 - **Language:** Classical Chinese ### [10.23](https://indike.org/pramana/in.bauddha.taisho.1912.10.23) 次明見起所由，初通標頭數。云「五番」者，總以外見及犢子等為邪宗一番，四教為四。言「廣論無量」者，如上九禪，禪中地地皆能發於一百四十。又因禪發為百四十，若更因聞又百四十，是則無量二百八十。「良以」下，判所因通別，發法不同。云「通修止觀」者，觀陰入境也。通修之時止觀體一，凡有所發必有所依，故見是慧性，發必依觀。禪是定性，發必依止。次判難易中，初法、次譬。「如人久別」等者，「名」如一切智，智則難忘。「面」如通等，故事易忘。「若先世」下，明邪正。「有鬼緣」等者，發心邪僻與鬼交往，名為鬼緣。是故今世鬼則加之，則能發鬼神通。聖加亦爾，可以比知。「復次先未識」下，明見境意，初法、次譬。初法者，恐不識之隨見造行，或怱怱卒斷失於方便。「如蠱」等者，蠱字應作蠱，謂事毒也。穀之久積變為飛蠱，因食入腹而能害人。如本有蠱病復患寸白，則不須先治寸白，且養之以噉蠱病。其蟲色白，身長一寸，故曰也。蠱病差已，方治寸白。鈍使如蠱，見如寸白。養利噉鈍，鈍盡方更治於利使。「翰珠」者，薏苡子也。以根為湯可瀉寸白，亦可治螝。「所以」下，合。先明所以，次正合。「雷」者陰陽蕩動也。「震」者霹靂也。今以法音如彼雷震，而無機鈍使如聾不聞。 > Next, explaining the origins from which views arise: first, generally indicating their number. Saying "five turns" means that, taken together, external views, the Vātsīputrīyas, and so forth constitute one turn of heterodox lineages, and the four teachings constitute four. Saying "elaborating them extensively, they are immeasurable" refers to the nine dhyānas mentioned above: in each stage within those dhyānas, one hundred and forty can arise. Furthermore, there are one hundred and forty arising on the basis of dhyāna; if another one hundred and forty arise on the basis of hearing \[the teachings\], that yields an immeasurable two hundred and eighty. The passage from "Truly because..." onward distinguishes the general and specific causes, and that the methods of manifestation are different. Saying "generally cultivating calming and contemplation" means contemplating the aggregates to enter into the object. At the time of general cultivation, calming and contemplation are one in essence. Whenever anything arises, it must rely on something: therefore, since a view is of the nature of wisdom (prajñā), its manifestation must rely on contemplation; dhyāna is of the nature of concentration (samādhi), and its manifestation must rely on calming. Next, in distinguishing between difficult and easy: first the teaching, then the similes. In "Just as when a person is separated for a long time...", "name" is like the all-knowledge \[of a Buddha\]—wisdom is difficult to forget. "Face" is like supernormal powers and the like—worldly affairs are easy to forget. From "If in a prior lifetime..." onward, explaining the heterodox and the orthodox. In "There were ghost conditions...", arousing an aspiration that is heterodox and perverted and associating with ghosts is called "ghost conditions." Therefore, in this life ghosts add their influence to them, and they can produce ghostly supernormal powers. The empowering influence of the noble ones is also like this; one can understand it by analogy. The passage from "Furthermore, previously not recognizing..." onward explains the intention behind the object of views: first the teaching, then the similes. The teaching first: fearing that without recognizing it, one will perform actions in accordance with the view, or hastily and rashly sever it, thereby losing the expedient means. In "Just as with gu-poison...", the character gu should be written as "蠱", meaning toxic matters. Grain accumulated over a long time turns into flying gu-insects, which enter the abdomen through food and can harm people. If one originally had gu-disease and additionally suffers from tapeworms (cunbai), one need not cure the tapeworms first, but should temporarily nourish them so that they eat the gu-disease. That worm is white in color and one inch long, hence its name. Once the gu-disease is cured, one then treats the tapeworms. The dull afflictions are like the gu-poison; the views are like the tapeworms. One nourishes the sharp \[views\] to eat the dull \[afflictions\]; once the dull are exhausted, one then treats the sharp afflictions. "Hanzhu" refers to yiyi seeds (Job's tears). Using their roots to make a decoction can purge tapeworms and can also treat gu-insects. From "The reason..." onward, the application of the simile: first explaining the reason, then the explicit application. "Thunder" (lei) is the agitation of yin and yang. "Tremor" (zhen) is a thunderclap. Now, the sound of the Dharma is like that thunderclap, yet those dull afflictions without faculty are like the deaf, who do not hear it. > — English (machine translation) (machine translation) - [Previous: 10.22](https://indike.org/pramana/in.bauddha.taisho.1912.10.22) - [Next: 10.24](https://indike.org/pramana/in.bauddha.taisho.1912.10.24) - [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.10.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.10.23](https://indike.org/pramana/in.bauddha.taisho.1912.10.23) · Pramāṇa