[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) › 3.10 # 止觀輔行傳弘決 3.10 止觀輔行傳弘決 3.10 - **Language:** Classical Chinese ### [3.10](https://indike.org/pramana/in.bauddha.taisho.1912.3.10) 「問云何」下，廣料簡德。初出舊解，且引《大經》問起其意，是彼經中宗極之義，又是一家行解旨歸，故須料簡。具引古今大小乘師比決校量，方顯絕待三德祕藏。故〈哀歎品〉云「云何名為祕密之藏？猶如伊字，三點若並則不成伊，縱亦不成。如摩醯首羅面上三目乃得成伊，三點若別亦不成伊。我亦如是，解脫之法亦非涅槃，如來之身亦非涅槃，摩訶般若亦非涅槃，三法各異亦非涅槃。我今安住如是三法，為眾生故名入涅槃，如世伊字。」章安云：「西方俗典伊有新舊，舊伊縱橫如橫川等可譬他經，新伊字者不縱不橫，如此方草下可譬圓經。欲釋新伊，應須先了他人異解，方免舊伊縱橫等過，乃至邪宗橫計等失。故塗灰外道亦計大自在天具足三德，云：法身充滿法界，報身居自在天。三目八臂即摩醯首羅是也，化身隨形六道。況大小乘諸師釋義。」為是義故，委出諸師。初小乘師。言「種智已圓」者，謂三十四心斷結之時，已有般若名為種智。父母生身猶未滅度，名為果縛。雖斷子縛、果縛未除，但是有餘，未得無餘，故云未具。雖斷通惑，未有法身，身是無常猶資段食，段食非一，是故云雜。以三藏佛同凡報故，一優，謂般若德種智已圓；二劣，謂解脫未具、身是雜食。此二雖劣，已有少分，具在不久，義當一時。譬之「橫川」及以「走火」。走火者，烈火也。並一畫長，餘畫短故也。三德亦爾，雖則俱有，優劣不同。「又云」下，第二師中，言「先得相好」者，謂百劫已滿。「次得種智」者，謂三十四心。「後滅身智」者，謂八十入滅。無餘在當，故云「方具」。譬意可知。而生公云：「般若居宗在上」，全濫小乘初師三德，縱異小乘，終成縱義，仍同次師。「若入」下，第三師。「若入滅定」等者，既有身在名為法身，受想心所識智不行名無般若，故云「無智」。「羅漢在無色」等者，無色般含，於彼無色得有餘般名為羅漢，唯有心智而無色身，似有般若而無法身。「若入無餘」等者，灰身故無身，滅智故無智，獨一解脫故云孤調。此則三法各屬一人，云「不相關」。若使三法並在一人，謂滅定起有斷結智，不在無色復名有身，定當無餘名有解脫，同在一人故名為「並」。若以三法累在一人，謂先得無色、次在滅定、後入無餘，故名為「縱」。此則小乘三師永闕伊字義也。次大乘，初師云「法身是正體」等者，法身本有是故居初，二德當有是故居次，於二德中般若必居無累之前，故成縱義。「此二彌亘」者，般若、解脫也。「彌」，滿也、布也。「亘」，遍也。雖修種智，種智未具，分得解脫，解脫未滿，亦得名淨、亦得名穢，展轉相望互為淨穢。隔無量生、跨無量世，生世無別，綺文故爾。經歷時節三德次第，故名為縱。次師云「三德無前後」等者，初師體唯法身，此師體具三德。雖具三德義同初師，據體具邊復不相冥，故成橫義。以本有故名為「體橫」，從修得邊名為「義縱」。後師云「體義俱不殊」等者，體之與義俱從本有，故云不殊。據行證得復似前後，故云「隱顯」。法身一德在纏為隱、出纏為顯，餘之二德種子久具名之為隱、究竟果滿名之為顯。三德俱有此之二義，本有三法俱名為橫，俱有隱顯故俱名縱，以隱顯故則有先後，故成縱也。「眾釋如此」下，結斥也。大小六釋皆悉不與《大經》文會。 > From "Question: How..." onward is the broad critical evaluation of the virtues. First, old interpretations are presented. He tentatively cites the Mahāparinirvāṇa-sūtra to raise the question about its meaning; because it is the ultimate doctrine in that sūtra and also the guiding destination of the practice and understanding of our school, it must be critically examined. Only by fully citing and comparing ancient and contemporary masters of the Mahāyāna and Hīnayāna, weighing and evaluating them, does the peerless secret store of the three virtues become manifest. Thus the "Grief and Lamentation Chapter" states: "What is meant by the secret store? It is like the letter \*i\* (∴): if the three dots are placed horizontally, they do not make an \*i\*; nor do they make an \*i\* if placed vertically. It is like the three eyes on the face of Maheśvara that make the letter \*i\*; if the three dots are separated, they also do not make an \*i\*. I too am like this: the dharma of liberation is not nirvāṇa, the body of the Tathāgata is not nirvāṇa, and great prajñā is not nirvāṇa; the three dharmas being separate is also not nirvāṇa. I now abide peacefully in these three dharmas, and for the sake of sentient beings it is called entering nirvāṇa, just like the worldly letter \*i\*." Zhang'an said: "In secular Western texts, the letter \*i\* has old and new forms. The old \*i\* is vertical or horizontal, like a horizontal river, etc., and can serve as a metaphor for other sūtras; the new \*i\* is neither vertical nor horizontal, like the radical 艹 in this land, and can serve as a metaphor for the perfect sūtra. If one wishes to explain the new \*i\*, one must first understand others' differing explanations, so as to avoid the errors of the old \*i\* being vertical, horizontal, and so forth, as well as the fallacies of the perverse assertions of heterodox traditions. For the ash-besmeared non-Buddhists also assert that Great Maheśvara is fully endowed with three virtues, saying: 'The dharma-body fills the dharma-dhātu; the reward-body abides in the Heaven of Sovereignty—the three eyes and eight arms are Maheśvara himself; and the transformation-body follows bodily forms throughout the six destinies.' How much more so must we examine the explanations of the various masters of the Mahāyāna and Hīnayāna!" For this reason, the various masters are detailed exhaustively. First is the Hīnayāna master. The statement "the knowledge of all modes is already complete" means that at the time when the thirty-four minds sever the fetters, prajñā is already present and is called the knowledge of all modes. The physical body born of father and mother has not yet been extinguished, which is called retribution-bondage. Although the afflictive bondage of seeds has been severed, the retribution-bondage has not yet been removed; this is merely \[nirvāṇa\] with remainder and has not attained \[nirvāṇa\] without remainder, hence it is said to be "not complete." Although common delusions have been severed, the dharma-body does not yet exist; the body is impermanent and still depends on morsel food, and morsel food is not unified, which is why it is called "mixed." Because the Tripiṭaka Buddha shares the same recompense as ordinary beings: one is superior, meaning the virtue of prajñā, in that the knowledge of all modes is already complete; two are inferior, meaning that liberation is not yet complete and the body is of mixed food. Although these two are inferior, a small portion already exists, their completion will be before long, and their sense corresponds to a single time. It is likened to a "horizontal river" and a "rushing fire." A rushing fire is a blazing fire. In both cases, one stroke is long and the other strokes are short. The three virtues are also like this: although they exist together, they differ in superiority and inferiority. Under "Another says," in the second master's explanation, "first obtains the marks and signs" refers to when the hundred kalpas are fulfilled. "Next obtains the knowledge of all modes" refers to the thirty-four minds. "Afterward extinguishes body and wisdom" refers to entering extinction at age eighty. Nirvāṇa without remainder lies in the future, hence it is said to "only then be complete." The intent of the metaphor can be understood. As for Master Daosheng saying: "Prajñā stands at the head as the principal," it entirely confuses the three virtues of the first Hīnayāna master; even if it differs from the Hīnayāna, it ultimately constitutes a vertical meaning and remains identical to the second master. From "If one enters..." onward is the third master. "If one enters the cessation concentration," and so forth, means that since there is a physical body present, it is called the dharma-body; because mental formations of sensation and perception, consciousness, and wisdom do not function, there is no prajñā, hence it is said to be "without wisdom." "An arhat in the formless realm," and so forth, means an anāgāmin of the formless realm who attains \[nirvāṇa\] with remainder in that formless realm is called an arhat; possessing only mind and wisdom without a physical form, it resembles possessing prajñā without a dharma-body. "If one enters \[nirvāṇa\] without remainder," and so forth, means that because the body is reduced to ashes there is no body, and because wisdom is extinguished there is no wisdom; having liberation alone, it is said to be "isolated." These three dharmas each belong to a different person, so they are said to be "unrelated." If the three dharmas were to exist side by side in a single person—meaning that arising from the cessation concentration one has the wisdom that severs the fetters, not being in the formless realm one is again said to have a body, and definitely being destined for nirvāṇa without remainder one is said to have liberation—existing together in a single person, it is called "horizontal." If the three dharmas were accumulated sequentially in a single person—meaning that first one attains the formless, next one is in the cessation concentration, and afterward one enters nirvāṇa without remainder—it is called "vertical." Thus, the three Hīnayāna masters completely lack the meaning of the letter \*i\*. Next, among the Mahāyāna, the first master says: "The dharma-body is the fundamental substance," and so forth. Because the dharma-body is inherently existing, it comes first; the other two virtues will exist in the future, so they come next; and between the two virtues, prajñā must precede freedom from encumbrance, which therefore constitutes a vertical meaning. "These two span throughout" refers to prajñā and liberation. \*Mi\* means filling and spreading. \*Geng\* means pervading. Although cultivating the knowledge of all modes, the knowledge of all modes is not yet complete; although partially obtaining liberation, liberation is not yet fully attained; they may be termed pure or termed defiled, mutually regarding each other as pure and defiled in turn. Separated by immeasurable births, striding across immeasurable lifetimes—births and lifetimes are no different, the varied terms being merely stylistic. Traversing periods of time, the three virtues proceed in sequence, hence it is called vertical. The next master says: "The three virtues have no before and after," and so forth. The first master took the substance to be only the dharma-body, whereas this master takes the substance to be fully endowed with all three virtues. Although endowed with all three virtues, his meaning is the same as the first master's; from the standpoint of the substance possessing them, they also do not merge with each other, thus constituting a horizontal meaning. Because they are inherently existing, it is called "substantially horizontal"; from the standpoint of being attained through cultivation, it is called "conceptually vertical." The last master says: "Substance and meaning are both not different," and so forth. Substance and meaning both derive from inherent existence, hence they are said to be not different. From the standpoint of attainment through practice and realization, they again seem to have before and after, hence they are called "concealed and revealed." The single virtue of the dharma-body is concealed when entangled and revealed when freed from entanglement; as for the other two virtues, having long been possessed as seeds is called concealed, and the ultimate fruit being fully completed is called revealed. The three virtues both possess these two meanings: inherently existing, all three dharmas are called horizontal; both possessing concealment and revelation, they are both called vertical; and because of concealment and revelation, there is precedence and subsequence, thus constituting a vertical relationship. From "The various interpretations being such..." onward is the concluding refutation. None of the six interpretations of the Mahāyāna and Hīnayāna accord with the text of the Mahāparinirvāṇa-sūtra. > — English (machine translation) (machine translation) - [Previous: 3.9](https://indike.org/pramana/in.bauddha.taisho.1912.3.9) - [Next: 3.11](https://indike.org/pramana/in.bauddha.taisho.1912.3.11) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1912.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.3.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.3.10](https://indike.org/pramana/in.bauddha.taisho.1912.3.10) · Pramāṇa