[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) › 5.34 # 止觀輔行傳弘決 5.34 止觀輔行傳弘決 5.34 - **Language:** Classical Chinese ### [5.34](https://indike.org/pramana/in.bauddha.taisho.1912.5.34) ○次明發心。初起大志造趣所期名之為「發」，不依教道為「真」，依三諦理名「正」。「菩提」即是所期之果，妙境即是所行之路，心即能行能趣有情。以無始來隨逐塵染，不知無緣體遍法界，唯隨妄我慮知之執。今依聖教從迷反迷，故名為發。制此慮知，令上求下化，復名為發。此中文四，義唯有二，所謂慈悲，意在極果；若從利他，意在遍益。問：應先起誓、後觀妙境，何故境後方云發心？答：境前非不發心，具如五略中意。今發重為成觀，故須緣理益他。於中先悲、次慈。若從名便，應先慈次悲；今從行便，故先悲次慈，必先離苦方與樂故。理無先後，文且附事。初釋悲中，先明誓境。於中先總牒前妙境，故云「一苦一切苦」。苦集二苦俱名為苦，義攝十界，秖在一念，故云一苦一切苦。不明妙境一念三千，如何可識一攝一切，三千不出一念無明，是故唯有苦因苦果。由知無明秖是法性，是故起悲。「自悲」下，歷境思惟，為起誓之由。亦先寄次第方解妙境。初文即是昔來所起三途因也。「輪環」下，明三途因招三惡果。「而今」下，今世復起三途之因，三界之集亦不出於癡愛兩心。恒為所誤，喻蠶喻蛾。「百千」下，驚歎。「設使」下，明無道滅，但有人天。設，謂假設。常在流轉，假使欲捨，但欣戒善不求無漏，名為相心。「如市易」去，並喻相福反更益罪。若修相福，得人天樂，換三途苦。復由此樂，得三途苦，易人天樂。杜延業云：「福有五種，一曰壽福、二曰富福、三曰康寧福、四曰攸好德福、五曰考終命福。」此之俗儒但知有福而不辨所感，亦不云須戒以為受福之器，以福多故招罪亦多，名為「更益」。笱者，取魚器也。相心如魚如蛾，相福如笱如燈，相心感果如入如赴。情想虛構名為「狂計」，非出世慧名為「邪黠」。逾，猶越也、甚也。結集既厚名為「逾迷」，招苦必深名為「逾遠」。貪愛之心乏真理水，義之如「渴」。又相心修福作五欲因，如更飲醎反增生死，如渴更甚。次明損道。有相之福如龍須牛皮，戒定慧三如身如體，有相心修如縛如繫，受人天果如入如向，却墮三途如彌堅轉痛。故《大論》云「夫利養者如龍須繩縛身入水，初損戒皮、次損定肉、後損慧骨。」今由相福得人天利，失於三學，亦復如是。無明如「盲」，戒善如「入」，所感果報如在「棘林」。有相心修猶如不固，所獲相福猶如「溺墮」，生死難出猶如「洄洑」。溺是墮水，洄洑者逆旋流也。「把刃」下，歎無道滅。一豪之善本趣菩提，如操刀執炬得其要柄；若以相心，如把刃抱火。覩前相心生死苦集，如履虎尾蛇頭等也。「悚」謂驚懼，「悼」者傷也，「慄」謂戰慄，以傷懼故所以起誓。 > Next, explaining the arousing of the aspiration \[for awakening\]. First, initiating a great intention to advance toward the goal is called "arousing"; not relying on the didactic path is "true"; and relying on the principle of the three truths is called "correct." "Bodhi" is the fruit to be attained; the marvelous object is the path to be walked; and the mind is the sentient being able to walk and advance upon it. Because from beginningless time one has followed after dust and defilement, not knowing that unconditioned reality pervades the dharma-dhātu, and merely following the grasping of discursive cognition of a false self, now relying on the holy teachings one reverses delusion from within delusion; therefore it is called "arousing." Regulating this discursive cognition so that one seeks above and transforms below is also called "arousing." Here there are four sections in the text, but the meaning is twofold: namely, compassion and loving-kindness. Its aim lies in the ultimate fruit; if taken from the perspective of benefiting others, its aim lies in pervasive benefit. Question: One should first make the vows and afterward contemplate the marvelous object; why does the text only speak of arousing the aspiration after the object? Answer: It is not that one does not arouse the aspiration before the object, fully as in the intention of the "Five Summaries." Here, arousing is specifically for the sake of perfecting contemplation; therefore, one must take principle as the object and benefit others. Therein, compassion comes first and loving-kindness next. If following the convenience of terminology, loving-kindness should come first and compassion next; here, following the convenience of practice, compassion comes first and loving-kindness next, because one must first alleviate suffering and only then bestow happiness. In principle there is no before or after; the text provisionally accords with practical matters. In the initial explanation of compassion, the text first clarifies the object of the vow. Therein, it first sums up the preceding marvelous object, saying: "one suffering is all suffering." The two \[aspects of\] suffering—suffering and origination—are both called suffering; their meaning subsumes the ten realms and exists in just a single thought-moment; therefore it says, "one suffering is all suffering." If one does not understand the marvelous object that three thousand \[realms\] are in a single thought-moment, how could one know that one subsumes all? The three thousand do not go beyond a single thought-moment of ignorance; therefore there are only the cause of suffering and the result of suffering. From knowing that ignorance is just dharma-nature, compassion arises. From "grieving for oneself" downward, reflecting through the objects forms the reason for making the vows. It also first borrows sequential stages before understanding the marvelous object. The first text is the cause of the three bad paths initiated from the past. From "cycling through the wheel" downward, it clarifies that the causes of the three bad paths bring about the three evil fruits. From "and now" downward, in the present life one again initiates the causes of the three bad paths; the origination in the three realms also does not go beyond the two minds of delusion and craving. Constantly misled by them, it is likened to the silkworm and the moth. From "hundreds of thousands" downward is an exclamation of lament. From "even if" downward clarifies that there is no path and cessation, but only humans and devas. "Even if" means a hypothesis. Constantly in transmigration, even if one wishes to renounce it, one only takes joy in precepts and goodness without seeking the undefiled; this is called the "conditioned mind." From "like trading in a market" onward, these all illustrate that conditioned blessings, on the contrary, further increase guilt. If one cultivates conditioned blessings, one obtains the bliss of humans and devas, trading it for the suffering of the three bad paths. Again due to this bliss, one obtains the suffering of the three bad paths, exchanging it for the bliss of humans and devas. Du Yanye says: "There are five kinds of blessings: the first is longevity; the second is wealth; the third is health and tranquility; the fourth is the love of virtue; and the fifth is living out one's life to the end." These mundane Confucians only know that there are blessings, but do not distinguish what is induced \[by them\], nor do they say that one must take precepts as the vessel for receiving blessings. Because blessings are abundant, the guilt incurred is also abundant; this is called "further increasing." A "gou" is a basket for catching fish. The conditioned mind is like the fish and the moth; conditioned blessings are like the fish-trap and the lamp; the conditioned mind inducing its fruit is like entering and dashing into \[them\]. The empty fabrications of feelings and thoughts are called "mad reckonings"; that which is not world-transcending wisdom is called "deviant cleverness." "Yu" means exceeding, or surpassing. When fetters and accumulation are already thick, it is called "more deluded"; when the suffering incurred is bound to be deep, it is called "farther removed." The mind of greed and craving lacks the water of true principle; in meaning, this is like "thirst." Furthermore, cultivating blessings with a conditioned mind creates the cause for the five desires; like drinking salty water, it instead increases birth and death, just as thirst becomes more severe. Next, it clarifies the impairment of the path. Conditioned blessings are like dragon-whisker rope and ox hide; the three of precepts, concentration, and wisdom are like the body and torso; cultivating with a conditioned mind is like being bound and tied; receiving the fruits of humans and devas is like entering and heading into \[the water\]; falling back into the three bad paths is like \[the bindings\] becoming increasingly tight and the pain worsening. Therefore the Dazhidulun says: "Offerings and gain are like a dragon-whisker rope binding the body and entering the water: first it damages the skin of precepts, next it damages the flesh of concentration, and afterward it damages the bone of wisdom." Now, through conditioned blessings one obtains human and deva gain and loses the three trainings; it is also like this. Ignorance is like "blindness"; precepts and goodness are like "entering"; the fruit and retribution induced are like being in a "thicket of thorns." Cultivating with a conditioned mind is like being insecure; the conditioned blessings obtained are like "drowning and falling"; birth and death being hard to escape are like a "whirlpool." Drowning is falling into water; a whirlpool is a counter-swirling current. From "grasping the blade" downward laments the absence of path and cessation. The smallest strand of goodness originally tends toward bodhi, like grasping the handle of a knife or holding a torch by its proper end; if one acts with a conditioned mind, it is like grasping the blade or embracing fire. Seeing the suffering and origination of birth and death from the preceding conditioned mind is like treading on a tiger's tail or a snake's head. "Song" means being startled and afraid; "dao" means being grieved; "li" means trembling. Because of grief and fear, one therefore initiates the vows. > — English (machine translation) (machine translation) - [Previous: 5.33](https://indike.org/pramana/in.bauddha.taisho.1912.5.33) - [Next: 5.35](https://indike.org/pramana/in.bauddha.taisho.1912.5.35) - [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.5.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.5.34](https://indike.org/pramana/in.bauddha.taisho.1912.5.34) · Pramāṇa