[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) › 5.43.2 # 止觀輔行傳弘決 5.43.2 止觀輔行傳弘決 5.43.2 - **Language:** Classical Chinese ### [5.43.2](https://indike.org/pramana/in.bauddha.taisho.1912.5.43.2) 如我昔於波羅奈時，舍利弗教二弟子，一令骨觀、一令數息，經歷多年皆不得定，以是緣故皆生邪見，言無涅槃無漏之法，若其有者我應得之，我能善持所受戒故。 我於爾時見是二人生邪見心，喚舍利弗而訶責之：『云何乃為此二弟子顛倒說法？ 汝二弟子其性各異，一主浣衣、一主金師。 金師之子應教數息，浣衣之子應教骨觀。 以錯教令生邪見。 』我即為其如應說法，二人聞已俱得羅漢。 是故我為眾生真善知識。 」《莊嚴論》云「浣衣漸淨白如骨，能調鞴囊善知息。 」「凡夫具縛」者，若通論者，六根五品皆屬凡師，未破無明通皆具縛。 若別論者，五品位也，六根清淨離二縛故，相似聖師。 準第一卷料簡文中，通取六根以為凡師。 前指聖師在初住故，六根尚稱為「病導師」，況三藏菩薩一切未斷。 次結示，如文。 「他有」下，判行。 「薩婆多」下，泛引二論以出同異，非用論意。 彼在小宗各依一門，未為通方遍被之道。 如《毘曇》十五云「鈍名信行，利名法行。 信行者少觀察故，法行者多觀察故。 」與薩婆多同，彼但判位在於見道，少觀察者正當因門。 今引曇無德兩行俱在世第一前，故云方便。 「然數」下，從容和通。 數據行成，故在見道。 論據根性，故在方便。 若《多論》云所因不同，即似今家一向根性； 德宗多少不同，即似今家相資根性，是故為會而復兩存。 又《阿毘曇．使楗度》中云「堅信人有如許慧，堅法人有如許信，何故一人但名堅信，一人但名堅法？ 答：各隨所因從勝立名，非不互有。 」此亦似於相資意也。 《毘曇》又云「定入名信，慧入名法。 」若據初文，定慧並以內思為法，聞定慧者名之為信。 是故今文止觀各立信法二行。 「今師」下，正明今師二行之相。 則以久因為現種子，明現有者必藉久因。 久因異於德宗方便，現在亦異《多論》行成。 是故今家但論由宿種故，現堪修觀及以聞法，驗今知昔得二行名。 《大經》二十云「如有呪術，若有一聞，後二十年不中毒藥。 若有誦持，乃至命終無有眾病。 」是大乘法亦復如是，若有眾生一經於耳，却後七劫不墮惡道，思惟其義必得菩提淨見佛性。 經耳即是信行種也，思惟即是法行種也。 《法華》云「若有聞解、思惟、修習。 」又《大經》云「一聽聞正法、二思惟其義。 」經論此類並是久遠信法種也。 「若論」下，今家判利鈍也。 更互得名，不同兩論一向判之。 「已說」下，結前生後。 「師應」下，欲為說法，先審根性。 定秖是止、慧秖是觀，汝於此二為志聞耶？ 為志思耶？ 「其人」下，述彼根性所尚之相。 「既知」下，既知根性病相定已，於一人所依語作方，止觀各四故旦為八。 一一文中各有三意：一示法相、二指廣、三結成悉檀。 初文初意。 「咄男子」下，正為說法。 說法之相隨有相應即便引用，或儒或小、或偏或漸，言近意遠，且為助成圓教圓觀。 四悉信法止觀之相，為後來者作於化他說法之式。 乃至據下結文，於一一文有次與不次，意且在圓。 文中所列四教及似次第三觀語者，意在聞咸歡喜，是善並生、惡無不破，見一切理，故遍列耳。 故知至下結文方開次第，次第則歷於三諦。 不次唯約一心，一一番中以後望前皆成四意，謂次第三觀有三，一心三觀為一。 「一其意」者，《老子》曰「天得一以清，地得一以寧，侯王得一以為天下正。 」老意但以合陰陽之道以為天地得一，合君臣之道為侯王得一。 今廢彼理，但借彼名以證今理。 苦集得一謂滅諦，因緣得一謂無明滅則行滅等，六蔽得一謂至彼岸。 凡引俗典，例皆如此。 一是三乘之最，故云「唯此為快」，快故適其樂欲。 「如天亢旱」等者，亢亦旱也。 萬之與百，並小數之極，隨便互彰。 卉是草之總名，舉彼不生，欲顯降雨以成於生，生即生善。 > 'Just as when I was in Vārāṇasī in the past, Śāriputra taught two disciples, directing one to the contemplation of bones and the other to counting breaths. Though many years elapsed, neither attained concentration, and because of this cause, both gave rise to wrong views, saying: "There is no nirvāṇa and no undefiled Dharma. If there were, I ought to have attained it, because I have kept well the precepts I received." Seeing these two persons give rise to wrong views at that time, I called Śāriputra and reproved him: "Why have you taught the Dharma in such an inverted way to these two disciples? Your two disciples are of different natures: one is a washerman, and one is a goldsmith. The son of the goldsmith should have been taught to count breaths, while the son of the washerman should have been taught the contemplation of bones. By teaching them erroneously, you caused them to give rise to wrong views." I then preached the Dharma to them as was appropriate, and upon hearing it, both attained arhatship. Therefore, I am the true good spiritual friend for sentient beings.' The Alaṃkāra-śāstra states: 'A washerman gradually makes \[cloth\] pure and white like bone; one who can work the bellows well understands breath.' Regarding 'an ordinary person bound by fetters': if discussed generally, the six sense faculties and the five grades all belong to ordinary teachers; not having broken through ignorance, they are all generally bound by fetters. If discussed specifically, it refers to the stage of the five grades, since purification of the six sense faculties is free from the two fetters and thus resembles a holy teacher. Based on the distinctions in the first fascicle, one generally takes the six sense faculties as an ordinary teacher. Previously it was pointed out that the holy teacher resides in the first abidance, so \[those at the stage of\] the six sense faculties are still called 'diseased guides', to say nothing of the bodhisattva of the Tripiṭaka who has not severed anything at all. Next, the concluding demonstration is as in the text. From 'If others have...' onward, it classifies their practice. From 'The Sarvāstivādins...' onward, it draws broadly upon two treatises to bring out their similarities and differences, not adopting the treatises' intended meaning. Those in the Hinayana schools each rely on one gate, which is not yet an all-encompassing path that universally covers \[all\]. As the Abhidharma \[Treatise\], fascicle fifteen, states: 'The dull are called practitioners of faith, and the sharp are called practitioners of the Dharma. Practitioners of faith contemplate and examine little, while practitioners of the Dharma contemplate and examine much.' This agrees with the Sarvāstivādins, who merely classify the stage as being in the path of seeing, where 'contemplating and examining little' precisely corresponds to the causal approach. Here, citing the Dharmaguptakas, both practices are situated prior to the worldly supreme qualities, hence called 'expedient means'. From 'However, the Sarvāstivādins...' onward, it reconciles them with flexibility. The Sarvāstivādins rely on the completion of practice, hence \[situate it\] in the path of seeing. The \[other\] treatise relies on root-nature, hence \[situates it\] in expedient means. If the Sarvāstivāda-śāstra states that the causes relied upon differ, this resembles our school's single-minded root-nature; the Dharmaguptaka school's difference in degree resembles our school's mutually supporting root-nature; therefore, they are harmonized while both are preserved. Furthermore, the Abhidharma, Khandha on Fetters, states: 'A person of firm faith possesses such wisdom, and a person of firm Dharma possesses such faith. Why is one named only "of firm faith" and the other named only "of firm Dharma"? Answer: Each is named prominently according to what they rely on; it is not that they do not mutually possess \[both\].' This also resembles the meaning of mutual support. The Abhidharma also states: 'Entering via concentration is called faith; entering via wisdom is called Dharma.' If based on the earlier text, both concentration and wisdom take internal contemplation as the Dharma, and hearing concentration and wisdom is named faith. Therefore, the present text establishes both faith and Dharma practices for calming and contemplation respectively. From 'Our master now...' onward, it directly clarifies the characteristics of our master's two practices. That is, it takes long-standing causes as present seeds, clarifying that what exists at present necessarily relies on long-standing causes. The long-standing causes differ from the Dharmaguptaka expedient means, and the present also differs from the Sarvāstivāda completion of practice. Therefore, our school merely argues that due to past seeds, one is presently capable of practicing contemplation and hearing the Dharma; verifying the present to know the past yields the names of the two practices. The Great Scripture, fascicle twenty, states: 'Suppose there is an incantation which, if heard once, prevents one from being harmed by poison for twenty years thereafter. If one recites and upholds it, one will be free from all diseases until the end of one's life. The Mahāyāna Dharma is also like this: if a sentient being lets it pass through their ears once, they will not fall into evil paths for seven kalpas thereafter; by contemplating its meaning, they will certainly attain bodhi and purely see the Buddha-nature.' Passing through the ears is the seed of the practice of faith; contemplating it is the seed of the practice of Dharma. The Lotus \[Sūtra\] says: 'If there are those who hear, understand, contemplate, and cultivate it.' The Great Scripture also says: 'First, listen to the true Dharma; second, contemplate its meaning.' Passages of this kind in the sūtras and treatises are all seeds of faith and Dharma from the distant past. From 'If we discuss...' onward, our school classifies sharpness and dullness. They derive their names interchangeably, not like the definitive classifications of the two treatises. From 'Having already explained...' onward, it concludes what came before and introduces what follows. From 'The teacher should...' onward: wishing to explain the Dharma for them, one first examines their root-nature. Concentration is simply calming, and wisdom is simply contemplation; in regards to these two, is your intention focused on hearing, or is your intention focused on contemplation? From 'That person...' onward, it describes the outward marks of what that root-nature values. From 'Having known...' onward: having known that the symptoms of the illness of their root-nature are fixed, one prepares prescriptions according to their words for that single person. There are four for calming and four for contemplation, so for the time being there are eight. In each passage there are three intentions: first, to show the dharma characteristics; second, to point to their breadth; third, to conclude by forming the siddhāntas. The first passage contains the first intention. From 'Come, good man...' onward, it directly preaches the Dharma for him. The characteristics of preaching the Dharma are cited according to whatever corresponds, whether Confucian or Hinayana, biased or gradual; the words are close at hand while the meaning is far-reaching, temporarily aiding in accomplishing the perfect teaching and the perfect contemplation. The characteristics of calming and contemplation according to the four siddhāntas, faith, and Dharma serve as a model for later people in teaching the Dharma to transform others. Furthermore, based on the concluding passage below, in each text there is both sequential and non-sequential, with the intention temporarily resting on the perfect. As for the words listing the four teachings and what resembles the sequential threefold contemplation in the text, the intention is to bring universal joy upon hearing, to give rise to all good and break through all evil, and to see all principles; thus they are listed comprehensively. Hence we know that only when reaching the concluding passage below is the sequence unpacked: the sequential traverses the three truths, whereas the non-sequential pertains solely to the single mind. In each round, looking back from the later to the earlier, four meanings are formed, namely, three for the sequential threefold contemplation and one for the threefold contemplation in a single mind. Regarding 'making its intent one': Laozi says, 'Heaven attained the One and thereby became clear; Earth attained the One and thereby became tranquil; princes and kings attained the One and thereby made the world upright.' Laozi's intention was merely that uniting the Dao of yin and yang constitutes Heaven and Earth attaining the One, and uniting the Dao of ruler and minister constitutes princes and kings attaining the One. We now discard his principle, merely borrowing his terms to verify our present principle. When suffering and origination attain the One, it is called the truth of cessation; when cause and condition attain the One, it is called 'ignorance ceasing, then karmic formations cease', and so forth; when the six hindrances attain the One, it is called reaching the other shore. All citations of secular texts follow this pattern. The One is the utmost of the three vehicles, hence it says 'only this is pleasant'; being pleasant, it accords with their desires. Regarding 'like heaven in severe drought...': kang also means drought. Ten thousand and one hundred are both the extremes of small numbers, manifested interchangeably as convenient. Hui is the generic name for grass; mentioning that they do not grow is meant to reveal that sending down rain accomplishes their growth, and growth means producing good. > — English (machine translation) (machine translation) - [Previous: 5.43.1](https://indike.org/pramana/in.bauddha.taisho.1912.5.43.1) - [Next: 5.43.3](https://indike.org/pramana/in.bauddha.taisho.1912.5.43.3) - [Up: 5.43](https://indike.org/pramana/in.bauddha.taisho.1912.5.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.5.43.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.5.43.2](https://indike.org/pramana/in.bauddha.taisho.1912.5.43.2) · Pramāṇa