[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) › 3.4 # 止觀輔行傳弘決 3.4 止觀輔行傳弘決 3.4 - **Language:** Classical Chinese ### [3.4](https://indike.org/pramana/in.bauddha.taisho.1912.3.4) 「又竪」下，次竪破者，以從前自他四性生故，故是生生。能所俱生，故名生生。不免性過，即是有為，有為即為四相所遷。大生生小生，故名生生。因緣是生成所生法，又名為生，故名生生。又因生果生，故名生生。設於中道而起性過，亦屬生死，況復餘耶？雖三止觀名通三諦，若起四執，尚無初觀故屬生死，名為生生。破此等生入於涅槃，名為不生。此之不生待生得名，名生不生。待真不生說於俗生，名不生生。待邊說中，二邊俱生，破此二生，名不生不生。一一文中皆悉應有三止三觀，文中但有二止名耳。初云「止息見思」即止息止，「停住真諦」即停止止，下二例之。故知三諦並闕不止止及以三觀，以不止止秖是諦理故不說也，觀義比止亦應可識。四句展轉生後後名，是故四句俱名相待，故須將橫入竪。一一竪句無不有橫，故止息等名遍於竪，是故應須橫竪二破方顯絕待不思議名。「皆是」下，總斥。雖橫竪不同，能計義等，是故亦云「待對乃至破壞」等也。問：橫計自他乃至無因是故生惑，竪至中道，云何亦云結惑生等？答：後後皆是前前結惑，故皆是生。又中道未極，猶屬教道，教道有惑故亦是生。又信教道於初心中，預計次第展轉能生，故判初心生結惑等。「尚未是」下，亦別斥也。攬相待名成絕待已，還以待名展轉相況，是故後望於前雖得名止，復望於後還成不止。所以總彼相待中三，尚未成於絕待之中止息停止，況不止止，觀亦如是。中道雖復無別諦境以之為後，若望實道不思議中亦未成止，故三諦止俱未名止。「何以故」下，釋前斥意。「遣執不盡」，釋待對中橫竪四句性執不斷。「言語道不斷」，釋其展轉相生成可思議也。「業」，釋惑也。「果」，釋生也。亦可業果二俱是生。言「不絕」者，釋可破可壞。 > Below 'further, vertically', next is the vertical refutation: because it is produced from the previous four natures of self and other, it is the production of production. Both the subject and the object are produced, hence it is called the production of production. Not escaping the fault of nature, it is conditioned; being conditioned, it is shifted by the four characteristics. Great production produces small production, hence it is called the production of production. Causes and conditions being production, forming the dharmas produced, it is also called production, hence it is called the production of production. Furthermore, cause produces and fruit produces, hence it is called the production of production. Even if one gives rise to the fault of nature regarding the middle way, it still belongs to birth-and-death, so how much more so for the rest? Although the names of the three calmings and contemplations apply to the three truths, if one gives rise to the four attachments, one does not even have the initial contemplation, so it belongs to birth-and-death, called the production of production. Refuting these productions to enter nirvāṇa is called non-production. This non-production receives its name in relativity to production, called the non-production of production. Relative to the unproduced ultimate truth, conventional production is spoken of, called the production of non-production. Relative to the extremes, the middle is spoken of; both extremes are production, and refuting these two productions is called the non-production of non-production. In each text there should be the three calmings and three contemplations; in the text there are only the names of two calmings. Initially, stating 'halting views and thoughts' is the calming of halting; 'stopping in the ultimate truth' is the calming of stopping; the two below follow this example. Thus we know the three truths all lack the calming of neither-stopping-nor-non-stopping and the three contemplations; because the calming of neither-stopping-nor-non-stopping is merely the principle of truth, it is not mentioned, and the meaning of contemplation should also be known by analogy with calming. The four propositions successively generate the subsequent names; therefore, all four propositions are called mutual relativity. Hence one must bring the horizontal into the vertical. Each vertical proposition is never without the horizontal; therefore the names of halting and so forth pervade the vertical. Hence both horizontal and vertical refutations are necessary before revealing the inconceivable name of the absolute. Below 'all are', it delivers a general reproof. Although the horizontal and vertical differ, the reckonings are equal in meaning; therefore it also says 'opposed... up to broken and destroyed', and so forth. Question: Horizontally reckoning self, other, and up to uncaused, one therefore produces defilement; vertically reaching the middle way, why does it also say the production of bound defilement and so forth? Answer: The subsequent are all the bound defilements of the preceding, hence all are production. Furthermore, the middle way not yet being ultimate still belongs to the teaching path; the teaching path having defilement, it is also production. Furthermore, believing in the teaching path in the initial mind, pre-reckoning the stages as being able to produce successively, it therefore judges the initial mind as producing bound defilement and so forth. Below 'is not yet', it also reproves specifically. Gathering relative names to form the absolute, one turns around and uses the relative names to compare them successively; therefore, looking at the subsequent from the preceding, although it receives the name of calming, looking again at the subsequent, it turns back into non-calming. Therefore, summing up the three within mutual relativity, they do not yet form halting and stopping within the absolute, how much less neither-stopping-nor-non-stopping; contemplation is also like this. Although the middle way does not have a separate object of truth following it, when viewed from the inconceivable within the true path, it also does not yet form calming; therefore the calmings of the three truths are not yet called calming. Below 'why is this', it explains the intent of the preceding reproof. 'Not completely dispelling attachment' explains that in opposition, the grasping to natures in the horizontal and vertical four propositions is unsevered. 'The path of speech is not severed' explains that successive generation forms the conceivable. 'Karma' explains defilement. 'Fruit' explains production. It is also permissible that both karma and fruit are production. Saying 'unceasing' explains refutable and destructible. > — English (machine translation) (machine translation) - [Previous: 3.3](https://indike.org/pramana/in.bauddha.taisho.1912.3.3) - [Next: 3.5](https://indike.org/pramana/in.bauddha.taisho.1912.3.5) - [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.3.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.3.4](https://indike.org/pramana/in.bauddha.taisho.1912.3.4) · Pramāṇa