[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) › 10.3 # 止觀輔行傳弘決 10.3 止觀輔行傳弘決 10.3 - **Language:** Classical Chinese ### [10.3](https://indike.org/pramana/in.bauddha.taisho.1912.10.3) 「通論」下，正明見境來意中，言「兩義則多」者，禪已發見及禪見俱發，此兩則多。若先發見、後方發禪，此義則少。不是全無，故但云少。今此文意不論前後，是見皆觀兼辯不同，故云「多少」。「例如諸禪」下，例釋禪見前後不同。所言「諸禪通發」等者，通舉欲色無色，即六地九地發者。如前兩義，未到亦有發無漏義，但不及依禪發多，是故云少，故將此例見已發禪。「六地」者，四禪、中間、欲定。九地者，於前六上更加三空。此依《成論》以判，非今文意。若準《毘曇》，則取未到而除欲定。應云六地九地通發無漏，而未到發少，餘地則多。然此引例稍似未齊。若云禪與無漏俱發及禪後發無漏此兩義多，若云得無漏後發禪此義則少，則稍似齊。義雖似齊，亦是一往。禪與無漏雖有先後，亦不全同禪與見發，定有多少前後不同。 > Below "speaking generally...," in properly clarifying the purpose of the arising of the object of views, the statement "two meanings are many" means: dhyāna having already manifested views, and dhyāna and views manifesting together—these two are many. If the view manifests first and dhyāna manifests only afterward, this meaning is rare. It is not completely nonexistent; thus it is merely said to be rare. The meaning of this text now does not discuss before and after: wherever there is a view, it is all contemplated, while also distinguishing differences; therefore it says "many and few." Below "for example, the various dhyānas...," it uses an analogy to explain the difference in sequence between dhyāna and views. That which is called "the various dhyānas universally manifesting...," etc., refers generally to the desire, form, and formless \[realms\]—namely, manifesting in the six grounds or nine grounds. Like the previous two meanings, the access \[concentration\] also has the meaning of manifesting the undefiled, but it is not as abundant as manifesting based on dhyāna; therefore it is said to be few. Thus this is used as an analogy for dhyāna manifesting after views. The "six grounds" are the four dhyānas, the intermediate, and the desire\[-realm\] concentration. The "nine grounds" add the three formless \[absorptions\] to the previous six. This is judged according to the Chengshilun and is not the intention of the present text. If according to the Abhidharma, one takes the access \[concentration\] and excludes the desire\[-realm\] concentration. One should say that the six grounds and nine grounds universally manifest the undefiled, but the access manifests few, while the other grounds are many. However, the citation of this analogy seems somewhat unequal. If one says that dhyāna and the undefiled manifesting together, and manifesting the undefiled after dhyāna—these two meanings are many; whereas if one says that after attaining the undefiled one manifests dhyāna, this meaning is rare—then it seems somewhat equal. Although the meaning seems equal, it is also only a preliminary statement. Although dhyāna and the undefiled have an order of precedence, they are not completely identical to dhyāna and the manifestation of views; there are definitely differences in quantity and order of precedence. > — English (machine translation) (machine translation) - [Previous: 10.2](https://indike.org/pramana/in.bauddha.taisho.1912.10.2) - [Next: 10.4](https://indike.org/pramana/in.bauddha.taisho.1912.10.4) - [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.10.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.10.3](https://indike.org/pramana/in.bauddha.taisho.1912.10.3) · Pramāṇa