[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) › 4.38 # 止觀輔行傳弘決 4.38 止觀輔行傳弘決 4.38 - **Language:** Classical Chinese ### [4.38](https://indike.org/pramana/in.bauddha.taisho.1912.4.38) ○第五行五法者，文義同前而不分事理。標列可知。「前喻」下，牒前本喻，先牒、次合。初文先反譬無五法則所作不成。初「不肯作」，譬無樂欲。「作不慇懃」，譬無精進。「不存作法」，譬無念也。「作不巧便」，譬無慧也。「作不專一」，譬無一心。「則事不成」，譬正行不成。「今亦如是」下，合無五法。「若無」兩字總冠於下。「若無樂欲希慕」，合無樂欲。「若無身心苦策」，合無精進。「若無念想」，合無念。「若無方便」，合無巧慧。「若無一心」，合無一心。「止觀」，合正行不成者。備上二十，若無五法尚自不成，況二十中闕或無五法耶？「若能」下，正合有五法。亦以「若能」兩字冠下五句。「若能欣習無厭」，合有樂欲。「若能曉夜匪懈」，合有精進。「若能念念相續」，合有念。「若能善得其意」，合有巧慧。「若能一心無異」，合有一心。「此人」下，合正行成就。次二譬者，船游法性之水以至彼岸。次鳥如行者，從初發心遊實相空至涅槃果。若無五法，諸行不成。又以初住而為所至。「無此五法」下，舉淺況深。故初文云小事尚難，即世禪也。「當知」下結意也。大即三教，小即三藏。事即世禪，理即出世。又世出世各有事理，故前初文通約漸頓以釋方便。 > Part 5, "Practicing the Five Dharmas": its textual meaning is the same as before, yet without dividing phenomena and principle. The list is self-evident. From "The earlier metaphor..." onward, the original metaphor from before is taken up: first it is restated, and next it is applied. The first text first uses a counter-metaphor showing that without the five dharmas, what is undertaken will not succeed. First, "unwilling to act" is a metaphor for lacking zealous desire. "Acting without earnestness" is a metaphor for lacking vigor. "Not retaining the method of action" is a metaphor for lacking mindfulness. "Acting without skillful means" is a metaphor for lacking wisdom. "Not acting with single-mindedness" is a metaphor for lacking single-mindedness. "The endeavor will not succeed" is a metaphor for the correct practice not being completed. From "It is also like this now..." onward, it applies \[the metaphor to\] lacking the five dharmas. The two words "if lacking" govern all that follows below. "If lacking zealous desire, longing, and yearning" corresponds to lacking zealous desire. "If lacking harsh exertion of body and mind" corresponds to lacking vigor. "If lacking mindfulness and recollection" corresponds to lacking mindfulness. "If lacking expedients" corresponds to lacking skillful wisdom. "If lacking a single mind" corresponds to lacking single-mindedness. "Calming and contemplation \[will not succeed\]" corresponds to the correct practice not being completed. Even when fully possessing the twenty \[conditions\] above, if one lacks the five dharmas one will still not succeed, let alone when missing some among the twenty or lacking the five dharmas! From "If one can..." onward, it directly applies to possessing the five dharmas. The two words "if one can" also govern the five lines below. "If one can delight in practice without satiety" corresponds to possessing zealous desire. "If one can be untiring day and night" corresponds to possessing vigor. "If one can sustain continuity thought after thought" corresponds to possessing mindfulness. "If one can skillfully grasp its meaning" corresponds to possessing skillful wisdom. "If one can have a single mind without wavering" corresponds to possessing single-mindedness. From "This person..." onward, it applies to the completion of correct practice. Next, regarding the two metaphors: a boat travels upon the waters of the dharma-nature to reach the other shore. Next, the bird is like the practitioner, who from the first arousal of the mind roams through the emptiness of the true mark to reach the fruit of nirvāṇa. If one lacks the five dharmas, all practices will fail. Furthermore, the first abodement is taken as the destination reached. From "Lacking these five dharmas..." onward, the shallow is adduced to highlight the deep. Therefore, the earlier text says that even small matters are difficult, which refers to worldly dhyāna. From "One should know..." onward concludes the meaning. "Great" refers to the three teachings; "small" refers to the Tripiṭaka. "Phenomena" refers to worldly dhyāna; "principle" refers to the supramundane. Furthermore, worldly and supramundane each possess phenomena and principle; therefore, the first text earlier explained the expedient means comprehensively in terms of the gradual and the sudden. > — English (machine translation) (machine translation) - [Previous: 4.37](https://indike.org/pramana/in.bauddha.taisho.1912.4.37) - [Next: 4.39](https://indike.org/pramana/in.bauddha.taisho.1912.4.39) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1912.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.4.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.4.38](https://indike.org/pramana/in.bauddha.taisho.1912.4.38) · Pramāṇa