[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) › 5.33 # 止觀輔行傳弘決 5.33 止觀輔行傳弘決 5.33 - **Language:** Classical Chinese ### [5.33](https://indike.org/pramana/in.bauddha.taisho.1912.5.33) 「若解」下，還依教體歷前三科、三種世間及界如等，專云妙境三諦之相。雖先約識心，至此且總結成三諦，知其陰等皆是妙境。初「一心」下，正明歷前心造諸法。「一陰」下，歷前五陰。「一入」下，歷前十二入。「一界」下，歷前十八界。三科，即是五陰世間。「一眾生」下，歷前眾生世間。「一國土」下，歷前國土世間。「一相」下，歷前三處十如。「若法性」下，以教體意結前所歷成三諦等。初文即是結成三諦。「如是」下，例。「若一法一切法」下，結成三觀。「一空一切空」下，釋向三觀成總相也。非但空空，亦空假中，假中亦然。若《淨名疏》亦明總相三觀之相，與今意別。故彼文云有三種三觀：一者別相，即別教也。二者通相，亦名總相。語似今文其意則別，彼但是方等部中通相之意。如〈觀眾生品〉等三觀雖空，三觀猶別。如佛道為假，入不二門為中，其意亦然。三一心三觀，正當今總。「若因緣」下，結成三智。「例上」下，即以權實例於三觀，亦應如前對三法竟。次明總相，故云「一權一切權」等。「若隨」下，結成三語。能說名語，被物成教，故以漸等三止觀教結之，故云「無非漸」等。故此三止觀即是三語，隨他是漸、隨自是頓、隨自他是不定。前大意中，於一圓頓結示三種止觀之相；今妙境中收三止觀同一圓頓，故以此三會於三觀及三語等，由有教故故令趣入，故以三趣對於三教，合不可得及趣非趣為頓。一切法中開對漸及不定，是故屬假。前一一文皆先正結、次例諸法，唯此三趣闕例諸法。「此等」下，會異。此不思議秖是妙境，何故乃云亦是三觀乃至三趣等耶？故更會之。妙境不殊，得名處別。名處雖別，同歸一理。軌秖是法，以三軌則之，使始終不改，故名為法。法即所照，故立諦名；三軌所發，以立觀名。智望於觀因果乃殊，同是所發，所發成果故能教他，教他未嘗不與法俱，教他既滿自他歸宗名之為趣。「種種」下，誡勸。「如如意珠」下，舉譬以譬於境。前文以三千等別明理性，乃至十界別含權實。前文雖以八相為譬，別為破於心法前後；雖有夢譬，別為破於四句計性。故今正用珠譬妙境，即總譬於前來理性自他橫竪及結成等。今珠義者，第一義天。天然理體，即勝寶也。性無雜染，名之為「淨」。無非佛法，故名為「妙」。在一剎那，故云「介粟」。《大論》云「古佛舍利狀如芥粟。」能滿自他菩提妙果，名「大功能」。珠中所雨，不增人欲，生一切願。從悕須邊故名為欲，欲不出五故總舉五。又理為四弘所緣之境，故名「悕須」。「七寶」者，謂金、銀、瑠璃、硨磲、碼碯、珊瑚、琥珀。寶不出七，故並舉之，即譬無作道品寶炬陀羅尼也。真寶名「琳」，似寶名「琅」。有云：琅玕璆琳皆石似玉。今且依前真似二寶皆生於珠，即正助二門不出於理，非自性故非內畜、非他性故非外入。既離自他，即無共離，故但兩句不云三四。從「不謀」去，有化他用。非縱故「不謀前後」，非橫故「不擇多少」。任運施化名為不謀，稱機設逗名為不擇。雖五味不同而祕密不定，故縱而不縱。雖諸教不同而適時增減，故非多非少。若機若應並非權非實，故云「不作麁妙」。觸緣斯現，故云「稱意豐儉」。多名為豐，少名為儉。益物不窮，故「降雨穰穰」。穰穰，福也。乃至依正，珠亦雨之。雨字去聲呼。自天而降曰上聲，降之所被曰去聲。《大經》云「無上法雨雨汝身田。」非本無今有故「不添」，非本有今無故「不盡」。若自若他皆不出三諦，下之二喻擬此可知。單銷譬事意則可見，故直對理以明體用。珠是色法，世福所感，尚能如是，況復心神不思議境。故《大論》十一云「此珠隨念能出四事及音樂等」。次約三毒為譬中，言「定有定無」等者，定有謂已具，定無謂永闕。若謂已有，如倉中盛物；若謂永無，如砂中無油，故並不可。次夢喻為三。初總舉夢事，夢事如三千，「豁悟」如一念，「未眠」如法性。法性非無，如「不覺」；法性非有，如「不夢」。不夢故不多，不覺故不一；無明眠故謂之為多，觀一念故謂之為少。無明與一念不出法性，故非多非少。莊周夢喻亦復如是，無明如「夢蝶」，三千如「百年」，一念無實猶如「非蝶」，三千亦無如「非積歲」。「翾」，小飛。「翔」，迴飛也。郭璞云：「布翅翱翔。」「無明」下，以譬帖合，合文猶略。「無明法法性」合夢蝶，「一心一切心」合百年，「達無明即法性」合悟知非蝶，「一切心一心」合非積歲。言「云云」者，長非長故夢非夢，短非短故悟非悟，故以心性為不思議境。彼論齊物，一夢為短而非短，百年為長而非長。今借喻妙境，理稍可通。若均山毫、等鳧鶴，恐未可也。具如《論衡》范贇與靜泰論於齊物。贇屈於泰者，以齊物無理故也。次安樂行人夢喻，比莊周夢，意亦可知。「若信」下，勸信也。言「三喻」者，一如意珠、二三毒、三三夢。「非口」為不議，「非情」為不思。信此三喻即信一念不思議境。「此不思議」下，明境功能。「依此發誓」下，明例餘九法皆滿足等，良由於境。「說時」下，收入一心總為觀境。如前所明事理自他並在一念，說必如上，行無先後。 > From "If one understands" downward, \[the text\] again relies on the essence of the teaching to run through the previous three categories, the three kinds of worlds, and the realms and suchnesses, exclusively stating the characteristics of the three truths of the wonderful object. Although it initially relied on the conscious mind, reaching this point it summarily concludes that they constitute the three truths, knowing that the aggregates and so forth are all the wonderful object. First, from "a single mind" downward, it directly clarifies running through the previous mind creating all phenomena. From "a single aggregate" downward, it runs through the previous five aggregates. From "a single entrance" downward, it runs through the previous twelve entrances. From "a single realm" downward, it runs through the previous eighteen realms. The three categories are precisely the world of the five aggregates. From "a single sentient being" downward, it runs through the previous world of sentient beings. From "a single land" downward, it runs through the previous world of lands. From "a single characteristic" downward, it runs through the previous ten suchnesses across the three loci. From "If the dharma-nature" downward, using the purport of the essence of the teaching, it concludes what was previously traversed as constituting the three truths and so forth. The initial passage precisely concludes them as the three truths. From "thus" downward, \[other phenomena\] are analogized. From "If one phenomenon is all phenomena" downward, it concludes them as the three contemplations. From "One \[instance of\] emptiness is all emptiness" downward, it explains the preceding three contemplations to establish their general character. Not only is emptiness empty, but it is also provisionality and the middle; provisionality and the middle are likewise so. Now, the Commentary on Vimalakīrti also clarifies the characteristics of the general character of the three contemplations, but its intent differs from the present one. Thus that text says there are three kinds of threefold contemplation: the first is the distinct character, which is the distinctive teaching. The second is the shared character, also called the general character. Its wording resembles the present text, but its meaning is different; that is merely the meaning of the shared character within the Vaipulya section. For example, in the "Contemplating Sentient Beings" chapter and so forth, although the three contemplations are empty, the three contemplations are still distinct. As the Buddha Path is provisional and entering the gate of non-duality is the middle, its meaning is also like this. The third is the threefold contemplation in a single mind, which directly corresponds to the present general \[character\]. From "If causes and conditions" downward, it concludes them as the three wisdoms. From "Following the above analogy" downward, it extends the analogy of the provisional and real to the three contemplations, which should also correspond to the three dharmas as before. Next, clarifying the general character, it says, "One \[instance of\] provisionality is all provisionality," and so forth. From "If following" downward, it concludes them as the three types of speech. That which can expound is called speech; reaching beings, it becomes teaching. Therefore, it concludes them using the teachings of the three types of calming and contemplation—gradual and so forth—stating, "there are none that are not gradual," and so on. Therefore, these three types of calming and contemplation are precisely the three types of speech: following others is gradual, following oneself is sudden, and following both oneself and others is indeterminate. Earlier, in the Great Purport, within the single perfect and sudden, the characteristics of the three types of calming and contemplation were concluded and demonstrated; now, within the wonderful object, it gathers the three types of calming and contemplation to be identical with the single perfect and sudden. Therefore, it uses these three to harmonize with the three contemplations, the three types of speech, and so forth. Because there is teaching, beings are caused to enter; therefore, the three entries correspond to the three teachings, combining unobtainability and entry as non-entry as sudden. Among all phenomena, unfolding them corresponds to gradual and indeterminate, and therefore belongs to the provisional. In the preceding sections, each directly concluded first and next analogized all phenomena; only these three entries lack the analogy of all phenomena. From "These \[items\]" downward, different \[terms\] are harmonized. This inconceivable \[object\] is merely the wonderful object; why is it also said to be the three contemplations and even the three entries, and so on? Therefore, he further harmonizes them. The wonderful object is not different; the places where names are assigned differ. Although the places where names are assigned differ, they converge in the single principle. A track is simply a dharma; by using the three tracks to regulate it so that beginning and end do not alter, it is therefore called a dharma. Dharma is what is illuminated, so the name "truth" is established; that which is manifested by the three tracks is established with the name "contemplation." In viewing wisdom in relation to contemplation, cause and effect are distinct, yet both are what is manifested. What is manifested accomplishes the fruit, and thus can teach others; teaching others is never unaccompanied by the Dharma; when teaching others is fulfilled, oneself and others return to the ultimate source, which is called "entry." From "Various" downward is admonition and exhortation. From "Like a wish-fulfilling jewel" downward, a simile is presented to illustrate the object. The previous text used the three thousand and so forth to specifically clarify the nature of principle, up to the ten realms specifically containing the provisional and real. Although the previous text used the eight phases as a simile, that was specifically to refute the temporal precedence of mental phenomena; although there was the simile of a dream, that was specifically to refute the four propositions that posit self-nature. Therefore, now directly using the jewel to illustrate the wonderful object completely illustrates the previous nature of principle, self and other, horizontal and vertical, the conclusions, and so forth. Now, the meaning of the jewel is the heaven of the supreme truth. The natural substance of principle is precisely the supreme treasure. Since its nature lacks defiled mixture, it is called "pure." Since there is nothing that is not the Buddha-dharma, it is called "wonderful." Being present within a single kṣaṇa, it is described as "a mustard seed." The Dazhidulun states: "The relics of ancient Buddhas resemble mustard seeds." Being able to fulfill the wonderful fruit of bodhi for oneself and others, it is called "great functional power." What rains down from the jewel does not increase human desires, but generates all aspirations. From the aspect of longing and necessity, it is therefore called "desire"; since desires do not exceed five, the five are cited collectively. Furthermore, principle is the objective realm focused on by the four universal vows, and is therefore called "longing and necessity." "Seven treasures" refers to gold, silver, lapis lazuli, giant clam shell, agate, coral, and amber. Since treasures do not exceed seven, they are cited together, which illustrates the unconditioned aids to the path, the treasure-torch dhāraṇī. Genuine gems are called \*lin\*, and jewel-like stones are called \*lang\*. Some say: \*Langgan\* and \*qiulin\* are both stones resembling jade. Now, following the former \[view\], both genuine and jewel-like treasures are produced from the jewel; that is, the primary and auxiliary approaches do not depart from principle. Since it lacks self-nature, it is not stored within; since it lacks other-nature, it does not enter from without. Having departed from self and other, there is no shared or isolated \[arising\]; hence there are only two propositions and it does not speak of the third or fourth. From "without premeditation" onward, there is the function of transforming others. Not being vertical, it "does not premeditate before or after"; not being horizontal, it "does not choose between more or less." Transforming spontaneously is called "without premeditation"; matching the faculties to provide responses is called "not choosing." Although the five flavors are distinct, they are secret and indeterminate, and therefore vertical yet not vertical. Although the teachings are distinct, they increase or decrease according to the occasion, and therefore are neither many nor few. Both the faculties and the responses are neither provisional nor real, hence it is said, "it does not make coarse or fine." Appearing whenever conditions are encountered, it is said to "accord with intentions in abundance or frugality." Many is called abundance; few is called frugality. Benefiting beings without end, it therefore "rains down abundantly." \*Rangrang\* means blessings. Extending even to the dependent and proper \[rewards\], the jewel also rains them down. The character \*rain\* (雨) is pronounced in the departing tone. Falling from the sky is the rising tone; that which is reached by the falling is the departing tone. The Great Scripture states: "The unsurpassed rain of Dharma rains upon the field of your body." Not having come into being now from original nonexistence, it "does not increase"; not having ceased to be now from original existence, it "is not exhausted." Both self and other do not depart from the three truths; the two similes below can be understood by analogy to this. Merely unpacking the details of the simile makes the intent apparent; therefore, it directly correlates with principle to clarify substance and function. A jewel is physical form, induced by worldly merit, yet can still be like this; how much more so the inconceivable object of the mind and spirit? Thus the eleventh fascicle of the Dazhidulun states: "In accordance with thought, this jewel can produce the four requisites, musical sounds, and so forth." Next, in using the three poisons as a simile, the phrase "definitely existing, definitely non-existing," and so on means: definitely existing refers to already complete, and definitely non-existing refers to permanently lacking. If one claims it already exists, it is like a storehouse filled with goods; if one claims it is permanently nonexistent, it is like sand lacking oil; therefore, both are untenable. Next, the dream simile consists of three parts. First, it broadly presents the event of dreaming: the event of dreaming is like the three thousand; "sudden awakening" is like a single thought-moment; "not yet asleep" is like the dharma-nature. Dharma-nature is not nonexistent, like "not being awake"; dharma-nature is not existent, like "not dreaming." Because it does not dream, it is not many; because it is not awake, it is not one. Because of the sleep of ignorance, it is spoken of as many; because of contemplating a single thought-moment, it is spoken of as few. Ignorance and a single thought-moment do not depart from the dharma-nature, so they are neither many nor few. Zhuang Zhou's dream simile is also like this: ignorance is like "dreaming of a butterfly"; the three thousand are like the "hundred years"; the lack of substantiality in a single thought-moment is like "not being a butterfly"; the unreality of the three thousand is like "not accumulating years." \*Xuan\* means fluttering lightly. \*Xiang\* means wheeling in flight. Guo Pu says: "Spreading wings and soaring." From "ignorance" downward, it correlates the simile; the text of correlation is still concise. "Ignorance conditions the dharma-nature" correlates with dreaming of a butterfly; "a single mind is all minds" correlates with the hundred years; "realizing that ignorance is identical to dharma-nature" correlates with awakening to know it is not a butterfly; "all minds are a single mind" correlates with not accumulating years. Saying "and so on" means: because long is not long, the dream is not a dream; because short is not short, awakening is not awakening; therefore, the nature of mind is the inconceivable object. That treatise's "Equalizing Things" takes a single dream as short yet not short, and a hundred years as long yet not long. Now, borrowing it to illustrate the wonderful object, the principle is somewhat applicable. But as for equating a mountain with a hair-tip, or equalizing a duck's legs with a crane's, that is probably untenable. It is detailed as in the Lunheng, where Fan Yun and Jingtai debated "Equalizing Things." Yun yielded to Tai because "Equalizing Things" lacks principle. Next, the simile of the practitioner of peaceful practice dreaming can also be understood in its intent by comparison to Zhuang Zhou's dream. From "If one has faith" downward, it exhorts faith. The "three similes" are: first, the wish-fulfilling jewel; second, the three poisons; third, the three dreams. "Beyond the mouth" is ineffable; "beyond thought" is inconceivable. Having faith in these three similes is precisely having faith in the inconceivable object of a single thought-moment. From "This inconceivable" downward, it clarifies the function of the object. From "Relying on this to make vows" downward, it clarifies that the remaining nine dharmas are also fully satisfied by analogy, all truly due to the object. From "At the time of expounding" downward, it gathers them into the single mind as the general object of contemplation. As clarified before, phenomena and principle, self and other, are all within a single thought-moment; the exposition must proceed as above, but practice has no before or after. > — English (machine translation) (machine translation) - [Previous: 5.32](https://indike.org/pramana/in.bauddha.taisho.1912.5.32) - [Next: 5.34](https://indike.org/pramana/in.bauddha.taisho.1912.5.34) - [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.5.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.5.33](https://indike.org/pramana/in.bauddha.taisho.1912.5.33) · Pramāṇa