[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) › 2.32 # 止觀輔行傳弘決 2.32 止觀輔行傳弘決 2.32 - **Language:** Classical Chinese ### [2.32](https://indike.org/pramana/in.bauddha.taisho.1912.2.32) 「行者」下，勸進也。既知心有十界，四運隨起而觀。善惡即是六趣，諸念通於四聖。不住九界却觀九界，乃名「反照」。又「善惡」者，示善惡事皆須觀察，是故下文即以善惡歷於作受而為觀境，故歷十界以顯無住。「次歷」下，正約諸善，初示捨廣從略、次明歷十二事，意約十二事共論檀。受謂領納，所領六塵。作謂為作，為此六相。問：默何名作？答：作默相者，不出十界。初言「若有諸塵」等者，塵生受故，令有塵者約受起觀，故云須捨。雖以捨標，初必六度具足，廣如後解。「若無財物」等者，財物雖多不出六塵，故無財物且置諸塵，但專六作以具六度。修六作者非不觀塵，隨疆修觀，是故互說。三正釋中，先受、次作。作受共修事中檀善令成法界，下各論六亦復如是，方乃名為隨自意觀。受中三觀，先空、次假、後明中觀。初空觀中，又先牒四運而為觀境。「又反觀」下，正明空觀中，云「內出不待因緣」者，此逐語便，應云內出因不待緣。「所觀」下，空觀成相。問：《淨名》云「所觀色與盲等」，今云何言所觀如空、能觀如盲？答：《淨名》云所正顯於能，能如盲故所見如空，所見空故能則如盲。彼譯者巧以所辨能，今釋彼意故分能所。「空明各各無見」等者，眼見色時，五緣和合方能見之，謂空、明、根、境、識。耳鼻舌身不假明緣，餘之四緣與眼不別。今文語略，故不云識，亦是識具如上諸緣而得成見。不同小乘，或言識見、或言根見。「因緣」下，次明假觀。初文牒前空觀，從緣生法能為十界而作通因。又以無間滅意以之為因，根塵空明以之為緣，因緣和合生於眼識。「眼識因緣生意識」者，眼識為因，亦以根塵空明為緣，無間次第生於意識。「依於意識有眼識」者，祇由意識無間滅因成於意根，對餘境時復生眼識，是故二識更互為因。 > Below 'Practitioners', it exhorts and encourages. Having known that the mind has the ten realms, one contemplates according to the four phases as they arise. Good and evil are precisely the six destinies; all thoughts pervade the four sages. Not dwelling in the nine realms yet looking back upon the nine realms is termed 'reflective illumination'. Furthermore, 'good and evil' indicates that both good and evil matters must be observed; therefore, the text below precisely passes through acting and experiencing with good and evil to serve as the object of contemplation, thus passing through the ten realms to manifest non-dwelling. Below 'Next, passing through', directly according to various good \[actions\]: first showing the setting aside of the extensive to follow the brief, next explaining passing through the twelve matters, intending to discuss giving in common according to the twelve matters. Experiencing means reception, what is received being the six dusts. Acting means doing, doing these six marks. Question: How is silence called acting? Answer: The marks of acting and silence do not go beyond the ten realms. What is first stated as 'if there are various dusts' and so forth: because dusts generate experience, those who have dusts are caused to arouse contemplation based on experience, hence it is said that they must give \[them\] up. Although headed by giving up, the beginning must be endowed with the six perfections, as explained extensively later. What is stated as 'if one lacks wealth and goods' and so forth: although wealth and goods are manifold, they do not go beyond the six dusts; therefore, lacking wealth and goods, one sets aside the dusts for the moment and exclusively focuses on the six actings to be endowed with the six perfections. Cultivating the six actings is not without contemplating dusts; cultivating contemplation according to whatever is predominant, they are therefore spoken of interchangeably. Third, in the direct explanation: first experiencing, next acting. In cultivating the good of giving in phenomena jointly through acting and experiencing, making it become the dharma-dhātu, the subsequent individual discussions of the six \[perfections\] are also like this; only then is it named contemplation following one's own intention. Within experiencing, there are three contemplations: first emptiness, next provisionality, and finally middle contemplation. In the first contemplation of emptiness, it also first takes up the four phases to serve as the object of contemplation. Below 'Also reflectively contemplating', directly explaining within the contemplation of emptiness, stating 'arising from within without relying on causes and conditions': this follows ease of phrasing; it should say 'the cause arising from within without relying on conditions'. Below 'The observed', the marks of completion of the contemplation of emptiness. Question: The Vimalakīrti states, 'The visible forms observed are equal to blindness'; why does it now say that what is observed is like space and what can observe is like blindness? Answer: The Vimalakīrti's statement of the observed precisely manifests the observer: because the observer is like blindness, what is seen is like space; because what is seen is empty, the observer is like blindness. That translator skillfully used the observed to discern the observer; now, explaining that meaning, observer and observed are distinguished. 'Space and light each lack seeing' and so forth: when the eye sees visible form, only through the conjunction of five conditions can it see it—namely space, light, sense organ, sense object, and consciousness. The ear, nose, tongue, and body do not rely on the condition of light; the remaining four conditions are not different from the eye. The present text's wording is brief, hence it does not mention consciousness; it is also that consciousness is endowed with the above conditions to achieve seeing. Unlike the Small Vehicle, which sometimes says consciousness sees or sometimes says the sense organ sees. Below 'Causes and conditions', next explaining the provisional contemplation. The initial text takes up the preceding contemplation of emptiness: dharmas produced from conditions can serve as the common cause for the ten realms. Furthermore, taking the uninterrupted, ceasing mind as the cause, and the sense organ, dust, space, and light as conditions, the conjunction of causes and conditions produces visual consciousness. 'Visual consciousness through causes and conditions produces mental consciousness': visual consciousness serves as the cause, also taking the sense organ, dust, space, and light as conditions, producing mental consciousness in uninterrupted succession. 'Relying on mental consciousness there is visual consciousness': precisely because the uninterrupted, ceasing cause of mental consciousness forms the mental faculty, when confronting other objects it again produces visual consciousness; therefore, the two consciousnesses mutually serve as causes for each other. > — English (machine translation) (machine translation) - [Previous: 2.31](https://indike.org/pramana/in.bauddha.taisho.1912.2.31) - [Next: 2.33](https://indike.org/pramana/in.bauddha.taisho.1912.2.33) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1912.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.2.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.32](https://indike.org/pramana/in.bauddha.taisho.1912.2.32) · Pramāṇa