[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) › 3.7 # 止觀輔行傳弘決 3.7 止觀輔行傳弘決 3.7 - **Language:** Classical Chinese ### [3.7](https://indike.org/pramana/in.bauddha.taisho.1912.3.7) ○三會異者，會諸經論悉皆成絕止觀。初文且會絕待異名。「諸經」下，會止觀異名。雖通名絕，寂照宛然，故諸經論所有異名，並是寂照之異名耳。「故異名」下，皆云絕大不可思議。「所以者何」下，釋會異意。一切皆是三德異名，是故會之令入三德。初「般若」下，是觀異名，即般若德。「解脫」下，即止異名，是解脫德。「如虛空」下，是止觀不二異名，即法身德。「般若是一法」等者，即讚般若偈文也。「解脫亦爾多諸名字」者，即《大經》第五百句解脫文也。近七八紙，古今講者長唱而已。真諦三藏有一卷記，釋此百句。天台大師曾於靈石寺，一夏講此百句解脫，每一一句以百句釋，百句乃成一萬法門、一萬名字。章安云：「先學自飽而不記錄，今無所傳。惜哉惜哉！後代無聞。」「虛空」等者，譬如虛空亦有四名：一虛空、二無所有、三不動、四無礙。虛空無形尚有四名，況不思議非止非觀。問：此中但會止觀異名，何須列此法身異耶？答：下文通德，既以止觀通於三德，是故會異列於法身。故知諸經雖復多名，不出止觀。又以不二，故知秖是三德異名。「當知」下，結云三德秖是一實相法，隨眾生類為立異名。「若聞」下，誡勸也。絕待意深，誡勿驚畏。會異名廣，勸勿生疑。相待義近，故不須勸。通德秖是絕待所通，故亦不勸。「又止觀自相會」下，今既絕前諸相待名，故相待名咸成絕待，所以還寄止息等義以自相會。止亦名觀，即停止止；觀亦名止，即貫穿觀。不止即是不止止也，不觀即是不觀觀也，皆須約圓以釋息等。三惑體寂名之為息，三諦理遍名之曰停，諦理不當止與不止，無惑可破名為貫穿，無智可照名為觀達。達理不當觀與不觀。若絕待名自相會者，止亦名觀，寂即照故，亦名不止寂體自亡。觀亦名止，照即寂故，亦名不觀照體自亡。如空非明暗，明暗即空。空明非明、空暗非暗，非暗而暗、非明而明。寂照止觀，例此可知。 > 3. Converging differences: converging all sūtras and treatises so that all become absolute calming and contemplation. The initial text first converges different names for the absolute. From "The various sūtras..." onward, different names for calming and contemplation are converged. Although universally named absolute, quiescence and illumination are fully present; therefore, all different names in the sūtras and treatises are merely different names for quiescence and illumination. From "Therefore different names..." onward, all say that the absolute and great is inconceivable. From "Why?" onward, the intention of converging differences is explained. All are different names for the three virtues; therefore, they are converged to enter the three virtues. First, from "Prajñā..." onward, these are different names for contemplation, which is the virtue of prajñā. From "Liberation..." onward, these are different names for calming, which is the virtue of liberation. From "Like empty space..." onward, these are different names for the non-duality of calming and contemplation, which is the virtue of the dharma-body. "Prajñā is one phenomenon..." and so forth is the verse text praising prajñā. "Liberation is also like this, having many names" is the text on the hundred phrases of liberation in the fifth \[fascicle\] of the \*Mahāparinirvāṇa-sūtra\*. It spans nearly seven or eight pages; lecturers past and present have merely chanted it through. Tripiṭaka Master Paramārtha had a one-fascicle record explaining these hundred phrases. Great Master Tiantai once spent a summer retreat at Lingshi Monastery lecturing on these hundred phrases of liberation, explaining each single phrase with a hundred phrases, so that the hundred phrases became ten thousand Dharma-gates and ten thousand names. Zhang'an said: "Former students satisfied themselves and did not record it, so now nothing is transmitted. How regrettable, how regrettable! Later generations have heard nothing." Regarding "empty space" and so forth: for example, empty space also has four names: first, empty space; second, having nothing; third, unmoving; fourth, unimpeded. If shapeless empty space still has four names, how much more so the inconceivable non-calming and non-contemplation? Question: Here it only converges different names for calming and contemplation; why is it necessary to list these differences for the dharma-body? Answer: Below, in penetrating the virtues, since calming and contemplation are made to penetrate the three virtues, in converging differences the dharma-body is listed. Hence one knows that although the various sūtras have many names, they do not go beyond calming and contemplation. Furthermore, because of non-duality, one knows they are merely different names for the three virtues. From "One should know..." onward, it concludes that the three virtues are merely the one Dharma of the true mark, with different names established according to the categories of sentient beings. From "If one hears..." onward, this is admonition and encouragement. The meaning of the absolute is deep, so one is admonished not to be alarmed or afraid. Converging different names is broad, so one is encouraged not to give rise to doubt. The meaning of the relative is shallow, so encouragement is not needed. Penetrating the virtues is merely what the absolute penetrates, so encouragement is also not needed. From "Furthermore, calming and contemplation converge with each other..." onward: now, having made absolute all former relative names, the relative names all become the absolute; therefore, one still relies on the meanings of cessation and the like to converge them with each other. Calming is also named contemplation, which is the calming of stopping; contemplation is also named calming, which is the contemplation of penetration. Non-calming is precisely non-calming calming; non-contemplation is precisely non-contemplation contemplation; all must be explained according to the perfect teaching regarding cessation and so forth. The substance of the three delusions being quiescent is named cessation; the principle of the three truths being omnipresent is called stopping. The principle of truth is not subject to calming or non-calming; having no delusion to destroy is named penetration; having no wisdom to illuminate is named contemplated penetration. Penetrating principle is not subject to contemplation or non-contemplation. If the names of the absolute converge with each other: calming is also named contemplation, because quiescence is illumination; it is also named non-calming, because the substance of quiescence itself perishes. Contemplation is also named calming, because illumination is quiescence; it is also named non-contemplation, because the substance of illumination itself perishes. Just as space is neither light nor darkness, yet light and darkness are space. Spatial light is not light; spatial darkness is not darkness; being non-darkness yet dark, being non-light yet light. Calming and contemplation as quiescence and illumination can be understood by analogy to this. > — English (machine translation) (machine translation) - [Previous: 3.6](https://indike.org/pramana/in.bauddha.taisho.1912.3.6) - [Next: 3.8](https://indike.org/pramana/in.bauddha.taisho.1912.3.8) - [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.3.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.3.7](https://indike.org/pramana/in.bauddha.taisho.1912.3.7) · Pramāṇa