[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) › 2.69 # 止觀輔行傳弘決 2.69 止觀輔行傳弘決 2.69 - **Language:** Classical Chinese ### [2.69](https://indike.org/pramana/in.bauddha.taisho.1912.2.69) 次廣解中，先正釋三德、次寄旨歸兩字以釋三德。初文正明總別兩解，然今文中約義多作「指」字者，指謂指示，能指是教，約能化邊令他歸於意旨三德；約自行邊同入旨歸名之為旨，應作「旨」字。能化之意意在三德，故云「安置諸子祕密藏中」。化畢亦自入於三德，故云「我亦不久自住其中」。言「總相」者，但總云三德，未於三德更各開三。「大經」下，引證。問：若爾，如來久已證於三德，何故於今方云不久自入其中？答：約化儀說，非全自行。從真起應示同凡夫，化道欲終攝應歸本，故以示滅表自行滅。雙樹中間表四念處亦復如是，故〈哀歎品〉云「我今當令一切眾生及我諸子四部之眾，皆悉安住祕密藏中，我亦不久自住其中入於涅槃。」次「別相」者，於一一德各開三德。如身有三，餘二亦然。何者？豈有起應而無二德？餘二亦然。言「息化」者，謂化緣訖，示入涅槃，即是示歸三德祕藏。次約不思議者，與前總別意亦大同，但不別列三身、三智、三脫之名，直爾名為身非身等。何故爾耶？明前總別皆相冥故。又諸經論或時直名身非身等，即是一德具於三德不可思議。次更約事理始終釋不思議意者，亦先總、次別。初言總者，總約三障及以三德，德障相對不異而異。若約理說，德障不二，亦無新故。然約事說障名非新，約本有說德名非故，約修得說事理無二不二而二，故一一句皆云「非新非故而新而故」。約修得故從德立名，約性得故名為三障，是故得有能障所障、有本有今、有終有始。若約理者，則無能所乃至終始。「又說者」下，別以三惑對於三德。「若達」下，結上總別。言「縱橫開合」等者，舉例也。文列必先法身、次列般若、後列解脫，故名為縱；約義一一復開為三，故名為橫，亦名為開；三秖是一，故名為合。發心為始，究竟為終。又鹿苑為始，雙林為終。如此橫橫開合始終，皆應以不可思議及新故等釋其行相，故云「例皆如是」。次約旨歸兩字說者，能旨能歸即三德教，所旨所歸即三德理，是故更此一種釋之。「旨歸三德」下，會異名也。三德既得遍收諸法，是故須會一切異名。「當知」下，結也。相即法身，說即般若，力即解脫。三德皆言「種種」者，一一德中具一切法，更互相收故云種種。雖云種種，不出三德一祕密藏。何但法門三德攝盡，化儀所表亦不出三。如《華嚴》中遮那即法身、舍那即般若、釋迦即解脫，佛即般若、臺即法身、坐即解脫。《淨名》中自念寢疾于床，床即法身、寢即般若、疾即解脫，床是所依故、寢是能契故、疾是示現故。《般若》中，身即法身、光即般若、說即解脫。《法華》中，衣即法身、座即般若、室即解脫。又本即法身、迹即解脫、本即不二即是般若。《涅槃》中正明三德，已如前說。若所表者，四枯即般若、四榮即解脫、雙非即法身。如此旨歸，佛若未會，菩薩尚昧，況復二乘？今運居像末，矚此真文，自非宿植妙因，誠為難遇。況十乘十境出自一家，十界十非他所未簡，教行無準，如何旨歸？且如六宗情期大同，九流詮述小異，莊生歸於自爾，老氏專歎去奢；況馬祀羊烝因招三惡，脯祠粟祭果致燒然。如此旨歸所趣非遠，尚不逮於人天，何關藏通漏盡？如其所計，豈知凡有所說咸混一如？願諸同遇者，深生慶幸心，冀來世重聞，早契無生忍。 > Next, in the detailed explanation, it first correctly explains the three virtues, and then utilizes the two characters for 'ultimate resort' (zhigui) to explain the three virtues. The first passage correctly clarifies the two explanations of general and specific. However, in the present text, in terms of meaning, it often uses the character 'point' (zhi, 指): pointing means indication; the pointing is the teaching; from the perspective of converting others, it leads them to resort to the intended three virtues; from the perspective of self-practice, entering the ultimate resort together is termed 'purport' (zhi, 旨), so it should be written with the character 'purport' (旨). The intention of converting others aims at the three virtues; hence it says: 'settling the children within the secret treasury.' Having concluded conversion, one also enters the three virtues oneself; hence it says: 'I too, before long, shall abide therein myself.' 'General characteristic' means speaking of the three virtues only generally, without further subdividing each of the three virtues into three. Below 'The Great Scripture' cites proof. Question: If so, since the Tathāgata had long since realized the three virtues, why does he only now say that before long he will abide therein himself? Answer: This is spoken in terms of the ritual of conversion, not entirely of self-practice. Arising from reality to manifest responsiveness, he displays similarity to ordinary beings; as the path of conversion approaches its conclusion, he absorbs the responsive back into the source, thus using the display of extinction to signify the extinction of self-practice. Standing between the twin trees to represent the four stations of mindfulness is also like this; hence the 'Chapter on Lamentation' says: 'I shall now cause all sentient beings, my children, and the assemblies of the fourfold group to dwell securely in the secret treasury, and I too, before long, shall dwell therein myself and enter nirvāṇa.' Next, 'specific characteristics' means opening each virtue into three virtues. Just as the body has three, the remaining two are also like this. Why? How could there be an arisen responsive body lacking the other two virtues? The remaining two are likewise. 'Ceasing conversion' means that when the conditions for conversion are finished, manifesting entry into nirvāṇa is manifesting return to the secret treasury of the three virtues. Next, regarding the inconceivable: its intent is largely identical to the preceding general and specific, except that it does not separately list the names of the three bodies, three wisdoms, and three liberations, but directly calls them body-yet-non-body and so forth. Why is this? It clarifies that the previous general and specific are both fused together. Moreover, various sūtras and treatises sometimes directly designate them as body-yet-non-body and so forth, which is precisely one virtue possessing the three virtues inconceivably. Next, further explaining the meaning of the inconceivable in terms of phenomena, principle, beginning, and end: this is also first general, then specific. First, speaking generally: generally regarding the three obstacles and the three virtues, virtues and obstacles contrast with each other as not different yet different. Spoken in terms of principle, virtues and obstacles are non-dual, having neither new nor old. Yet spoken in terms of phenomena, obstacles are called not-new; spoken in terms of fundamental possession, virtues are called not-old; spoken in terms of cultivation and attainment, phenomena and principle are non-dual, being non-dual yet dual; therefore every phrase says: 'neither new nor old, yet new and old.' Because of cultivation and attainment, the name is established from the virtues; because of inherent nature, they are called the three obstacles; hence there are the obstructor and the obstructed, the fundamental and the present, the end and the beginning. If spoken in terms of principle, there is neither active nor passive, down to neither end nor beginning. Below 'Furthermore, speaking...' specifically pairs the three delusions with the three virtues. Below 'If one penetrates...' concludes the above general and specific. 'Vertical, horizontal, opening, and combining' and so forth provides analogies. In textual listing, Dharma-body must come first, followed by prajñā, and then liberation; hence it is called 'vertical.' In terms of meaning, each is further opened into three; hence it is called 'horizontal,' and also called 'opening.' The three are merely one; hence it is called 'combining.' Arousing the aspiration is the beginning; ultimate realization is the end. Furthermore, the Deer Park is the beginning; the Twin Trees are the end. Such horizontal, vertical, opening, combining, beginning, and end should all be explained in their functional forms using the inconceivable and the new and old; hence it says: 'All are patterned like this.' Next, speaking in terms of the two characters of 'ultimate resort' (zhigui): what directs and what resorts are the teachings of the three virtues; what is directed toward and what is resorted to are the principles of the three virtues; hence it is explained again in this way. Below 'Ultimate resort to the three virtues' harmonizes alternative designations. Since the three virtues comprehensively encompass all dharmas, it is necessary to harmonize all alternative names. Below 'One should know...' concludes. Form is the Dharma-body, speech is prajñā, power is liberation. That all three virtues are termed 'manifold' means that each virtue possesses all dharmas and they mutually contain one another; hence they are called manifold. Although called manifold, they do not go beyond the single secret treasury of the three virtues. Not only are the Dharma-gates fully gathered into the three virtues, but what is represented by the rituals of conversion also does not go beyond the three. For instance, in the \*Avataṃsaka\*, Vairocana is the Dharma-body, Rocana is prajñā, and Śākyamuni is liberation; Buddha is prajñā, the dais is the Dharma-body, and sitting is liberation. In the \*Vimalakīrti\*, his contemplation of lying ill in bed: the bed is the Dharma-body, lying down is prajñā, and illness is liberation—the bed is the basis, lying down is what accords with it, and illness is the manifestation. In the \*Prajñā\*, the body is the Dharma-body, light is prajñā, and expounding is liberation. In the \*Lotus\*, the robe is the Dharma-body, the seat is prajñā, and the room is liberation. Furthermore, the origin is the Dharma-body, the trace is liberation, and the non-duality of origin and trace is prajñā. In the \*Nirvāṇa\*, the direct clarification of the three virtues has already been explained as above. Regarding what is represented: the four withered \[trees\] are prajñā, the four flourishing are liberation, and the double negation is the Dharma-body. If the Buddha had not harmonized such an ultimate resort, even bodhisattvas would still be dark about it, let alone the two vehicles. Now, living in the Semblance and Final ages and beholding these true texts, unless one had planted marvelous causes in past lives, they would truly be hard to encounter. Furthermore, the ten vehicles and ten objects originate from our school alone, while the ten realms and ten errors have not been discriminated by others; without standard for teaching and practice, how could there be an ultimate resort? Moreover, just as the intentions of the Six Schools broadly agree, the expositions of the Nine Streams differ slightly: Zhuangzi resorted to natural spontaneity, Laozi exclusively praised discarding luxury; not to mention horse sacrifices and sheep steaming, whose causes invite the three evil destinies, or dried-meat offerings and grain sacrifices, whose results lead to burning fires. Such ultimate resorts do not reach far; they do not even attain the levels of humans and devas, so how could they relate to the exhaustion of outflows in the Tripiṭaka and shared teachings? According to their notions, how could they know that all that is expounded is blended into the single Suchness? May all who encounter this together give rise to deep rejoicing, hoping to hear it again in future lives and swiftly realize the forbearance of non-arising. > — English (machine translation) (machine translation) - [Previous: 2.68](https://indike.org/pramana/in.bauddha.taisho.1912.2.68) - [Next: 2.70](https://indike.org/pramana/in.bauddha.taisho.1912.2.70) - [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.2.69) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.69](https://indike.org/pramana/in.bauddha.taisho.1912.2.69) · Pramāṇa