[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) › 5.11 # 止觀輔行傳弘決 5.11 止觀輔行傳弘決 5.11 - **Language:** Classical Chinese ### [5.11](https://indike.org/pramana/in.bauddha.taisho.1912.5.11) 修不修者，下文云作意不作意，名異義同。「如下煩惱境中說」者，下煩惱境無修發句，但有煩惱諸法及法身等各三十六。今但指彼句法為例，法則不同。若欲分別三十六句，先識修發各四句相，一句各四成三十二。修發二四，各初二句意義可知，各下二句應須略辨，初修後不修名第三句，一向緣理名第四句。初修後不成名第三句，發時緣理名第四句，用此參互成三十二。問：下之九境不發無修，何故十境皆云修發？答：此須分別。若觀陰發，陰是通修通發。觀陰發九，是通修別發。若觀煩惱發下八境，是別修別發；若觀煩惱而生陰解，是別修通發。又若觀通途煩惱而發宿習煩惱，亦名通修別發；若觀宿習貪欲而發宿習瞋恚，亦名別修別發。又若觀陰入，陰解未起，是修而不發；若發生陰解，及下九境未能進觀，名發而不修。亦修亦發、不修不發，準此可知。又若觀通途煩惱而發宿習煩惱，亦名修發，餘九亦爾，故下九境名為修發。況復隨人作意欲修有發不發，故亦九境通名修發。修發既成十六句，發修又成一十六句，并根本四句合為三十六句。然須思擇，使義不濫。 > Regarding cultivating and not cultivating: The text below says 'with intention and without intention', which are different names with the same meaning. As for 'as explained below in the object of afflictions': below in the object of afflictions there is no proposition of cultivating and manifesting, but only the thirty-six of the various dharmas of afflictions and thirty-six of the dharma-body, etc. Here it merely points to those propositional dharmas as an analogy, but the method is different. If one wishes to distinguish the thirty-six propositions, one must first recognize the characteristics of the four propositions each for cultivating and manifesting; each proposition having four makes thirty-two. For the two groups of four in cultivating and manifesting, the meanings of the first two propositions of each are readily known, but the latter two propositions of each should be briefly distinguished: cultivating at first and not cultivating later is called the third proposition; exclusively focusing on the principle is called the fourth proposition. Cultivating at first and failing later is called the third proposition; focusing on the principle at the time of manifestation is called the fourth proposition. Using these mutually combined makes thirty-two. Question: If the lower nine objects do not manifest, there is no cultivation; why do all ten objects speak of cultivating and manifesting? Answer: Here one must make a distinction. If one contemplates the aggregates and they manifest, the aggregates are common cultivation and common manifestation. Contemplating the aggregates and manifesting the nine is common cultivation and particular manifestation. If one contemplates afflictions and manifests the lower eight objects, it is particular cultivation and particular manifestation; if one contemplates afflictions and produces an understanding of the aggregates, it is particular cultivation and common manifestation. Furthermore, if one contemplates general afflictions and manifests habituated afflictions from past lives, it is also called common cultivation and particular manifestation; if one contemplates habituated greed and manifests habituated anger, it is also called particular cultivation and particular manifestation. Moreover, if one contemplates the aggregates and sense-fields, but an understanding of the aggregates has not yet arisen, this is cultivating without manifesting; if an understanding of the aggregates arises, as well as the lower nine objects, but one is unable to advance in contemplation, it is called manifesting without cultivating. Both cultivating and manifesting, and neither cultivating nor manifesting, can be understood by analogy to this. Furthermore, if one contemplates general afflictions and manifests habituated afflictions, it is also called cultivating and manifesting, and the other nine are likewise; therefore the lower nine objects are termed cultivating and manifesting. How much more so, as people produce intentions wishing to cultivate, there is manifestation and non-manifestation; therefore the nine objects are also collectively termed cultivating and manifesting. Since cultivating and manifesting already form sixteen propositions, and manifesting and cultivating also form sixteen propositions, together with the fundamental four propositions, they combine to make thirty-six propositions. However, one must deliberate carefully so that the meanings are not confused. > — English (machine translation) (machine translation) - [Previous: 5.10](https://indike.org/pramana/in.bauddha.taisho.1912.5.10) - [Next: 5.12](https://indike.org/pramana/in.bauddha.taisho.1912.5.12) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1912.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.5.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.5.11](https://indike.org/pramana/in.bauddha.taisho.1912.5.11) · Pramāṇa