[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) › 3.26 # 止觀輔行傳弘決 3.26 止觀輔行傳弘決 3.26 - **Language:** Classical Chinese ### [3.26](https://indike.org/pramana/in.bauddha.taisho.1912.3.26) 「今更」下，引經中二諦，釋成今文三諦之義。初文略示二諦以顯三諦。二之與三教門開合，故得以二用顯於三。二既有二，三豈無三？前約三諦粗論綱紀，今約二諦委作相狀。「疑者」下，釋疑。先立疑云：諸佛但依二諦說法故有三番，如何得例令說三諦亦有三番？「令亦例」下，釋，若二若三但是開合。前明二諦義已含三，今別說中例於二諦亦作三者，謂常好中道等。《大論》第五云「問：佛何故生兜率天？答：佛常居中。彼兜率天在於六欲及梵天中，從彼天下生於中國，中日降神、中夜出城，得菩提時亦證中道，為人說中，中夜入滅。」《大品》亦云「一色一香無非中道」，此中加前復成三番。何者？中天、中國、中夜、中日並是隨他，行中說中是隨自他，中夜入滅及得中道即是隨自。又此諸中皆是隨他，自證冥寂名為隨自，自他相對名為自他。「又一一」下，更約隨情等三明四悉相。若無四悉，將何以曉自行化他？初隨情廣，餘二文略。初文，先教、次觀，即信法二行也。初文從歡喜乃至發徹，須細約三諦立四悉義，勿令混濫，不能具記。「乃至觀心」下，約觀也。文略前三，故云乃至約第一義明三諦相也。「如是等」下，明教觀二種得益之相。言「應在一不在二」等者，一謂三中隨一、二謂三中隨二，逐語便故不云真等。遞互相望得益不同應作七句，謂應在俗不在真中、應在真不在中俗、應在中不在真俗，此是應在一不在二以成三句；應在二不在一，亦為三句；應具在三，以為一句。一一悉中，三諦皆爾。文中總舉單益複益兩三之式，合三一句文略不論，並約初門取益不同。如是七句莫不依圓，宜樂既殊，赴機各異故也。「佛說生法」等者，複釋上文不同之相。生謂二諦、無生謂中，此且寄於中道之一、二諦之二。餘有兩二、兩一及以具三，準向說之。若作二諦，生即是俗、無生是真。若作四諦，生是三諦、無生是滅。一切諸法比說可知。隨得益位，名為「得度」。問：佛說生法，於無生法而得度者，乃是眾生自度，何關於佛？答：正由說生悟無生法乃是鑒機，知因說生而悟無生，功在於佛，何名自度？約第一義，故云得度。若約三悉，亦可應云佛說生法。於無生法而生歡喜，生善破惡。「故法華」下，引證四悉。一一悉中皆云「種種」者，一一悉檀所被無量，今約修觀且以三諦二諦名為種種。若論經意，八教四味方名種種。「何故爾」下，釋經。先對四悉；次「何故性屬生善」等者，重更料簡中間二悉。初文是問。問意者：性之與行俱通善惡，何故對經性屬為人、行屬對治耶？「若通論」下，答也。性者不改為義，宿善不改從昔至今有可生義，今生其善故屬生善。行謂為作，現作惡故，今斷其惡故屬對治。言通論者且作通解，性雖在往，於今亦成有冥有顯，身口現作為顯、潛伏在心為冥，行雖在現冥顯亦爾。今從四悉義便，是故從別捨通，為人生其冥伏之善、對治治其彰露之惡。若顯善已生、冥惡未起，則非今文聖人隨情逗物之相。「如佛未出」下，約佛化儀以例性善行惡之相。三乘善根冥伏不現，佛助生之，名為生善。凡夫外道惡行彰露，佛對治之，名為治惡。「種種憶想是第一義」者，更釋第一義也。未見理來無非憶想，若遇佛法想皆成慧。三倒之中想倒居中，以想正故心見自正。此約第一義釋三諦也。如此四悉皆隨情也。餘二準例亦應可見。「是則三四」下，以此合數，責彼謬執，勸令順教，捨慢息諍。研心修觀，觀成見諦，乃可彰言決定而說。「如雲除」等者，三惑障除。上顯即見中，下明見二諦。「師子吼」者，《大經》云「師子吼者，名決定說。說諸眾生悉有佛性，佛性即中道。」 > From "Now further" downward, the two truths in the sūtras are cited to elucidate and establish the meaning of the three truths in the present text. The initial text briefly indicates the two truths in order to reveal the three truths. Between two and three, there is the opening and combining of doctrinal gates; therefore, two can be used to reveal three. Since the two have their dual modes, how could the three lack their threefold modes? Previously, the overarching framework was discussed broadly in terms of the three truths; now the specific aspects are elaborated in terms of the two truths. > > From "One who doubts" downward, doubts are resolved. First, a doubt is raised: The Buddhas preach the Dharma relying solely on the two truths, which therefore have three turns; how can this serve as an analogy to show that the preaching of the three truths also has three turns? > > From "To also analogize" downward, the explanation follows: Whether two or three, it is merely opening and combining. Previously, when explaining the two truths, their meaning already contained the three; now, specifically speaking of the middle and analogizing it to the two truths to also form three turns, it refers to constantly favoring the Middle Way, and so forth. Fascicle Five of the Dazhidulun states: "Question: Why was the Buddha born in Tuṣita Heaven? Answer: The Buddha constantly abides in the middle. That Tuṣita Heaven is situated between the six desires and the Brahmā heavens. Descending from that heaven, he was born in the Central Country (Madhyadeśa); at midday his spirit descended, at midnight he left the city; when attaining bodhi he also realized the Middle Way, and for others' sake he preached the middle; at midnight he entered parinirvāṇa." The Dapin also states: "Not a single color or scent fails to be the Middle Way." Adding the middle here to the previous two again forms three turns. How so? The central heaven, the central country, midnight, and midday are all following others; practicing the middle and preaching the middle are following self and others; entering parinirvāṇa at midnight and attaining the Middle Way are following oneself. Furthermore, all these instances of "the middle" are following others; realizing profound stillness by oneself is called following self; and the contrast between self and other is called self and other. > > From "Furthermore, each and every..." downward, the characteristics of the four siddhāntas are further explained in terms of the three \[modes of\] following sentiments, etc. Without the four siddhāntas, how could one comprehend practicing for oneself and converting others? The first mode of following sentiments is extensive; the remaining two texts are concise. In the initial text, first is teaching and next is contemplation; these are the two practices of faith and Dharma. The first text proceeds from rejoicing down to thorough penetration; one must establish the meaning of the four siddhāntas by finely correlating them with the three truths without conflation, which cannot be recorded in full. > > From "down to contemplating the mind" downward concerns contemplation. The text abbreviates the first three, hence saying "down to", clarifying the characteristics of the three truths in terms of the supreme truth. > > From "Such as these..." downward clarifies the characteristics of obtaining benefit through the two modes of teaching and contemplation. The phrase "ought to be in one and not in two", etc.: "one" refers to any one among the three; "two" refers to any two among the three; for linguistic convenience, terms like "ultimate" are omitted. Contrasting them with one another, the obtaining of different benefits forms seven propositions: namely, it ought to be in the conventional and not in the ultimate or the middle; it ought to be in the ultimate and not in the middle or the conventional; it ought to be in the middle and not in the ultimate or the conventional. These constitute the three propositions of "ought to be in one and not in two". "Ought to be in two and not in one" likewise forms three propositions; "ought to be fully present in all three" forms one proposition. In each and every siddhānta, the three truths are all like this. The text broadly presents the formula of single benefits and double benefits in sets of two and three; the single proposition combining all three is omitted from discussion in the text for brevity. All are based on the primary gate to address differing acquisitions of benefit. These seven propositions are without exception based on the perfect \[teaching\], because suitabilities and inclinations differ, adapting to individual capacities. > > "The Buddha speaks of born dharmas", etc., further explains the aforesaid differing characteristics. "Born" refers to the two truths; "unborn" refers to the middle. This tentatively relies on the middle as one and the two truths as two. The remaining instances of two pairs of two, two pairs of one, and the full possession of all three should be understood in accordance with what was just explained. If interpreted as the two truths, "born" is the conventional and "unborn" is the ultimate. If interpreted as the four truths, "born" refers to the three truths and "unborn" refers to cessation. All dharmas can be understood by analogy with this explanation. In accordance with the stage at which benefit is obtained, it is called "attaining deliverance". > > Question: If when the Buddha speaks of born dharmas sentient beings attain deliverance through unborn dharmas, this is sentient beings delivering themselves; what does it have to do with the Buddha? > > Answer: It is precisely because preaching the born leads to awakening to the unborn that this constitutes discerning capacities; knowing that preaching the born causes them to awaken to the unborn, the merit rests with the Buddha—how could it be called self-deliverance? It is termed "attaining deliverance" in terms of the supreme truth. In terms of the three siddhāntas, one could also say that the Buddha speaks of born dharmas, and with respect to unborn dharmas they give rise to joy, produce good, and destroy evil. > > From "Therefore the Lotus" downward cites proof of the four siddhāntas. The phrase "various kinds" in each and every siddhānta means that what is addressed by each individual siddhānta is limitless; now, in terms of cultivating contemplation, the three truths and two truths are tentatively called "various kinds". But speaking of the sūtra's underlying intent, only the eight teachings and four flavors are called "various kinds". > > From "Why is this so?" downward interprets the sūtra. First, it correlates them with the four siddhāntas; next, from "Why does nature belong to producing good?" downward re-examines the middle two siddhāntas. The first text is a question. The intent of the question: Nature and action both apply to good and evil; why in correlating with the sūtra does nature belong to \[the siddhānta for\] individual persons and action belong to \[the siddhānta of\] remedy? > > From "Speaking generally" downward is the answer. "Nature" has the meaning of being unalterable; past goodness does not change, and from the past to the present it has the capacity to be generated; now generating that goodness, it belongs to producing good. "Action" means deliberate doing; because evil is currently being done, now eradicating that evil belongs to remedy. The phrase "speaking generally" provides an overarching explanation: although nature pertains to the past, it also constitutes both the latent and the manifest in the present—current bodily and verbal actions are manifest, while what is concealed within the mind is latent; and although action pertains to the present, it likewise has the latent and the manifest. Now, for the sake of the appropriate sense of the four siddhāntas, the specific is adopted and the general set aside: for individual persons, one generates their latent goodness; for remedy, one remedies their overt evil. If manifest goodness has already arisen and latent evil has not yet stirred, this would not match the sage's adapting to sentiments to accommodate beings in the present text. > > From "Just as before the Buddha appeared in the world" downward uses the Buddha's teaching methods to illustrate the characteristics of good nature and evil action. The good roots of the three vehicles were latent and unmanifest; the Buddha helped bring them forth, which is called producing good. The evil actions of ordinary people and non-Buddhists were overtly manifest; the Buddha remedied them, which is called remedying evil. > > "Various recollections and conceptualizations are the supreme truth" further explains the supreme truth. Prior to perceiving the principle, everything is conceptualization; when encountering the Buddha-Dharma, all conceptualizations become wisdom. Among the three inversions, the inversion of perception is in the middle; because perception is corrected, mind and views naturally become correct. This explains the three truths in terms of the supreme truth. These four siddhāntas all accord with sentiments. The remaining two should likewise be understood by analogy. > > From "Thus the three and four..." downward uses these combined numbers to reprove erroneous attachments, urging beings to accord with the teaching, abandon pride, and cease disputation. By investigating the mind and cultivating contemplation, once contemplation is fulfilled and the truths are seen, one can then speak openly and make definitive assertions. > > "Like clouds being cleared", etc., means that the hindrances of the three delusions are removed. "Revealed above" means seeing the middle; "clear below" means seeing the two truths. "Lion's roar": the Mahāparinirvāṇa-sūtra states: "The lion's roar is called definitive preaching. Preaching that all sentient beings possess Buddha-nature, Buddha-nature is none other than the Middle Way." > — English (machine translation) (machine translation) - [Previous: 3.25](https://indike.org/pramana/in.bauddha.taisho.1912.3.25) - [Next: 3.27](https://indike.org/pramana/in.bauddha.taisho.1912.3.27) - [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.3.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.3.26](https://indike.org/pramana/in.bauddha.taisho.1912.3.26) · Pramāṇa