[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) › 5.35 # 止觀輔行傳弘決 5.35 止觀輔行傳弘決 5.35 - **Language:** Classical Chinese ### [5.35](https://indike.org/pramana/in.bauddha.taisho.1912.5.35) 次自悲悲他。文中斥於凡夫生死，亦兼斥於六度二乘，故下結云「今則非偽非毒」，三藏菩薩名雜毒也，二乘六道名之為偽。故前簡非九縛一脫皆名為非，非即是偽。「假令」下，明但有一脫，二乘因果亦成誓境。「穌」者死而更生。字或作穌或作穌，並不從草，從草者菜也。三藏觀境不能即事，名為「隘路」。故《大經》第二云「聲聞緣覺猶如隘路，不受二人並行。」色空相即故名為並，滅色存空故云不並。滅色之空名為隘路，修菩薩行義如公行。背捨生死義如「叛出」。煩惱生死損害涅槃，是故如冤。三界皆是生死住處，名為「冤國」。周遍五道名為「備歷」，三界無安名為「辛苦」。失菩提願名之為「絕」，更發小志名為「復穌」。背大乘父名之為「往」，五塵求解如「至貧里」，除煩惱糞求智慧錢名為「傭賃」。生死為夜，涅槃為「日」。小果息處名為「草菴」。未發大心名「不肯前進」，拙度破惑名「為鄙事」。「不信」等者，憫傷之由，由二乘人背大向小是故憫傷。方等已前未免生謗，名為「不信」。方等雖聞不解不行，名為「不識」。故迦葉云「猶如盲人」。不知別惑是故「可悲」，不識別理是故「可怪」。又可悲之甚名之曰怪。「思惟」下，正明悲傷自傷傷他。「思惟」是弘誓之始，「鯁痛」是悲願習成。鯁者，謂魚骨鯁喉，如是傷痛至甚之相也。 > Next, grieving for oneself and grieving for others. In the text, it censures the birth and death of ordinary beings, and also simultaneously censures the six perfections and the two vehicles; therefore it concludes below: "now it is neither deceptive nor poisonous." The bodhisattvas of the Tripiṭaka are called "mixed with poison," while the two vehicles and the six destinies are called "deceptive." Therefore, the preceding elimination of the nine bondages and the one liberation are all called errors, and error is precisely deception. From "even supposing" downward, it clarifies that there is only one liberation, and the cause and fruit of the two vehicles also become the object of the vow. "Su" means reviving after death. The character is written either as 穌 or 穌; neither takes the grass radical, for with the grass radical it means vegetables. The contemplation of objects in the Tripiṭaka cannot be immediate with phenomena; this is called a "narrow path." Therefore the second \[fascicle\] of the Great Scripture says: "Śrāvakas and pratyekabuddhas are like a narrow path, not permitting two persons to walk abreast." Form and emptiness being mutually identical is called "abreast"; extinguishing form while retaining emptiness is called "not abreast." Emptiness that extinguishes form is called a narrow path; cultivating the bodhisattva practice is in meaning like a public thoroughfare. Turning one's back on and abandoning birth and death is in meaning like "rebelling and fleeing." Afflictions and birth and death harm nirvāṇa, and therefore are like an enemy. The three realms are all dwelling places of birth and death, called the "enemy kingdom." Pervading the five destinies is called "experiencing thoroughly"; the three realms lacking peace is called "toil and suffering." Losing the bodhi vow is called "severed"; arousing a small intention anew is called "revived." Turning one's back on the father of the Mahāyāna is called "departing"; seeking liberation in the five dusts is like "reaching a poor village"; clearing away the dung of afflictions to seek the money of wisdom is called "hired labor." Birth and death are night; nirvāṇa is the "sun." The resting place of the lesser fruit is called a "thatched hut." Not yet having aroused the great mind is called "unwilling to advance"; shattering delusions through crude methods of crossing over is called "doing menial tasks." "Disbelieving," and so on, are the reasons for pity and grief: because people of the two vehicles turn their backs on the great and head toward the small, one therefore pities and grieves for them. Before the Vaipulya, they were not free from giving rise to slander; this is called "disbelieving." Although they heard it in the Vaipulya, they did not understand and did not practice; this is called "not recognizing." Therefore Kāśyapa said: "like a blind person." Not knowing the distinctive delusions is therefore "lamentable"; not recognizing the distinctive principle is therefore "astonishing." Furthermore, the extreme of what is lamentable is called astonishing. From "reflecting" downward, it directly clarifies grieving for oneself and grieving for others. "Reflecting" is the beginning of the great vows; "choking grief" is the habitual perfection of the compassionate vow. "Geng" refers to a fish bone stuck in the throat, which is the mark of grief and pain reaching the extreme. > — English (machine translation) (machine translation) - [Previous: 5.34](https://indike.org/pramana/in.bauddha.taisho.1912.5.34) - [Next: 5.36](https://indike.org/pramana/in.bauddha.taisho.1912.5.36) - [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.5.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.5.35](https://indike.org/pramana/in.bauddha.taisho.1912.5.35) · Pramāṇa