[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) › 7.10 # 止觀輔行傳弘決 7.10 止觀輔行傳弘決 7.10 - **Language:** Classical Chinese ### [7.10](https://indike.org/pramana/in.bauddha.taisho.1912.7.10) 「諸道諦」下，次正釋於無作道品，今文正意也，故且置餘三。初明來意，亦是去取。此之七科，文七義七，意在隨益順機不同。此但通論文義及意。於七科中各論文義，具如下列。於七科中，先明念處有總有別，下之六科別別而用。今初釋念處，文四義四同顯一境，境一品四隨何相應。於中初正釋，次結前生後。初正釋者，且引三經而以後後釋於前前。初引《大品》釋於念處，使成三諦。次引《華嚴》以釋《大品》，明四念處具一切法，即念處境也。如大地一，具種種芽。次引《法華》結《華嚴》意。云何「種種」，謂相性等。正用十如以為觀境，故最後結，凡言一切不出百界千如故也。又下釋中皆先約一界，次以九例。一中皆云一切等者，以一界中復十復百，三千故也。「常途云」下，次斥舊解。第一經中一切諸法相性體等，秖是第三經一相一種，及第三一地實事，種相體性秖是一種。故此一種云是佛性。次「卉木」下，即是正解。卉是草之總名，木是樹之通稱。眾草成叢、眾木成林，卉木秖是三草二木。三草二木譬七方便，此七方便本是一實。「今一念」去，正釋念處。先更牒前不思議境為念處境，既一一界各具十界，故不相妨。前總立陰名，觀既不悟，故離為四而調停之。「法性因緣」去，示念處觀，委悉具如四卷別行圓念處說。四文皆以一念百界千如三千世間攝成三諦，方得名為無作念處。故知前來境等五法並依於陰，乃至覺道亦復如是。今一一念處，皆先趣舉一界為境，次以餘九例之可知。說之則四法先後，觀之則不出一念，於一念中有總有別。又為約法相令具足故，及示識心以為境首，故先於破法遍後例於餘陰，以為通塞道品之本。若欲顯於不可思議，還須約於一念心辨。則具觀於陰入界等，一切皆然。「如是」下，總結念處，義意兼廣破倒顯理。下釋兼廣，文自有四。一一念處皆悉先明空假破倒，次以中道結成祕藏自他俱滿義兼大小。言「俱破」者，既以中道顯祕密藏，故四念處咸皆破倒。何者？以即空故即破常倒義兼於小，以即假故破無常倒義兼於大。中道為正，故曰義兼。以即中故，雙照大小、雙非大小、即是雙照雙破八倒。三諦相即兼無前後破無次第、即破即立、即照即遮。言「枯榮」等者，《大經》云「東方雙者，喻常無常。南方雙者，喻樂無樂。西方雙者，喻我無我。北方雙者，喻淨不淨。」四方各雙，故名雙樹。方面皆悉一枯一榮，榮喻於常等，枯喻無常等。如來於中北首而臥入般涅槃，表非枯榮，榮即表假、枯即表空，即是於其空假中間而入祕藏。後分云「東方一雙在於佛後，西方一雙在於佛前，南方一雙在於佛足，北方一雙在於佛首。入涅槃已，東西二雙合為一樹，南北二雙亦合為一，二合皆悉垂覆如來，其樹慘然皆悉變白。」常無常等二即不二，常樂我淨遍覆法界，故二二合垂覆如來，即是如來契於祕藏，亦是念處無非寂滅。白者即是眾色之本，常等稱本，故名為變。言北首者，《增一阿含》云「表於佛法久住北天」。《長含》第四云「佛告阿難：『安我頭南，首面向北，則使佛法久住北天。』」機見不同，不須和會。小乘經文尚表佛法久住不滅，況涅槃終極不表祕密藏耶？然一代教門凡諸所表，文義顯著莫過雙樹，以四念處能為大小觀行初門，是故爾也。慇懃遺囑，意在於斯。「治倒」已下，釋念處名。「一切」下，結成三諦。三諦秖是祕密之藏，即是釋成釋名義。「祗一」等者，總結成行相，勸行者觀之。能如是觀，即義同如來於雙樹中而入祕藏，是故念處是得道之場。場是所依，所依即理，治於四處無明之糠，顯於四德實相之米，依此境故從因至果。境為乘體、智為白牛，空假破倒名莊嚴具，發心起觀名為乘始，故云「若能深觀」。究竟至果名為乘終，故云「入般涅槃」。法界非四而不離四，以無所住住此四法，非始而始、非終而終，諸法具足故不餘修，但為未入故進後品。自行化他始終具足，念處既爾，餘品亦然。名異義同，用為調試，隨所宜樂得入不同。次「若不」下，結前生後。次明正勤，秖是於前念處精勤除惡生善，故此四文義唯善惡，意在四品次第竪進。文從語便，先除二惡、次生二善。據行必以已生善惡居先、未生善惡居次，並先滅惡、次明生善。雖云已生未生善惡，文似次第，意實圓融，故云前四勤而觀之。但麁惑浮疎、細惑沈隱，故分已生未生之相。先以三觀勤觀已生令速不生，又更勤令未生不生，是以麁惑任運先除，且得名為已生不生。入六根淨進修三觀，復伏細惑名為除斷。麁惑先去真諦先成，即名真諦為已生善，未得無生名未生善。次明如意足者，此之四法文四義四，意在隨入隨何相應。此四屬定，六神通中身如意足藉茲而顯。又通因定生，亦可六通因茲並發。「當是不勤」等者，此四正勤是有定之慧，慧觀不勤，念處不成反招散動，故釋欲中云如風中燈，今修如意如加密室。於此四法一一調試，定慧若等，方可名為有慧之定。三智圓發三惑圓除，是故此四通名「斷行」。四法皆是斷惑之行，名為斷行。言「成就」者，從果立名。故四正勤四法同觀，二二異時，位相別故。今如意足四法各用。初云「欲」者，希向慕樂莊嚴彼法。言彼法者，謂念處境。言莊嚴者，修希向心令法端美。凡所修立一切諸法，若無樂欲，事必疎遺。言「精進」者，唯專觀理使無間雜，無雜故精、無間故進。凡所修立一切諸法，若無精進事必不成。言「一心」者，專注彼境一心正住，若無一心觀法斷絕。言「思惟」者，思惟彼理，由思惟故心不馳散。當知四法是入定方便。次明五根者，此之五法文五義五，意亦隨入。修前諸品，縱善萌微發，根猶未生，根未生故萌善易壞。今修五法使善根生，故此五法皆名為根。釋此五法，一一具二：一釋根當體、二攝後歸前。又此二義前後不定。初釋信中先釋當體，謂信三諦。次從「但念處修」下，攝後歸前，謂此信根必依念處，若無信境根何能生。問：前修念處既不得入，何須更依念處境耶？答：秖為念處未能得入，更於此境修令根生。是故五根咸依念處，正勤、如意所依亦然。次釋進中，先攝進入信，故云「信攝諸法」。次「信諸法故」下，釋進當體。次釋念中，先釋當體。必依念持，無使邪妄偏小得入。從「又此法者」下，攝念入進。念進不遺，故云「不忘」。次釋定者，先釋當體。一心恬寂，故名為定。從「而行精進」下，先攝定入進。從「又此法」下，正攝定入念。有念故不忘，有進故不動。次釋慧者，先攝慧入定。從「內性」下，釋慧當體。有定之慧照本有性，是故名為內性自照。結前生後中言「遮諸煩惱」者，即以中慧破於三惑。次五力者，文義及意，準根可知。問：名同為根，何須更立？答：善根雖生，惡猶未破，復更修習令根增長，是故此五復受力名。根成惡破，故名為力。故《大論》二十一云「天魔外道不能沮壞，是故此五復名為力，若自若他皆得力名。信力信諦不為偏小諸疑所動。進力觀諦必無間雜，本求極果未證不休。念力持諦破邊邪想，不令三惑之所破壞。定力若成，能於諸禪互無妨礙，不同單修根本之相。」言「破散」者，能破欲界一切諸散。或復雖用欲界語法，而不礙於初禪支林；或住初禪覺觀之法，而不礙於二禪內淨；或住二禪與喜相應，而不礙於三禪樂受；或與四禪捨受相應，而能教化一切眾生。縱妨四禪，不妨諸定。妨謂妨礙，礙謂遮止。縱有因緣不入四禪，不妨一切禪定自在。總而言之，秖是諸定互不相妨。所言「不捨不隨」等者，不捨世禪、不隨禪生。故經云「雖行禪定解脫三昧，而不隨禪生，是菩薩行。」總而言之，正用中定是故方能不捨不隨。次釋慧者，能破一切偏圓等慧，能破一切權實等執，而能雙照執慧實相。次釋七覺者，文七、相三、義二，意亦隨入。通一別二，故曰相三。不出定慧，故曰義二。還以寂照除等進等而調停之，復以寂照安之起之。定慧各三，各隨用一，得益便止無假遍修；若全無益，方輒後品。念能通持定慧六分，是故念品通於兩處。次釋八正，文八義八，意亦不定。品位既極，無復生後。初二如文。釋正語者，聽法說法俱得解脫，化功歸已故益自他。釋正業中，先列四業、次釋四業。言「小乘可解」者，若小乘中則不得云非白非黑而有來報，具如第一卷中料簡有無。今云有者，約大乘說，則無漏為因、無明為緣，生於界外受法性身，酬於此因名之為報。文中更約三觀釋業，不次第者名圓正業。言「邪命」者，自圓之外皆名為邪。迦葉自述，即其意也。問：何故釋業而云邪命？答：緣理義通，故得互釋。圓業不正，常命成邪。破無不遍，故名為盡。依遍而行，方名為正。「見他得利」已下，文雖附事，例前亦應以為理釋。且約事者，圓修之人必離四邪方名正命。見他得利，事解可知。若理釋者，若偏若小名為他利，具三諦益名為己利。終日圓修不起圓想，而於無想不生染著，名「知止足」。善故名精，入故名進，得中名正。「心不動」等者，不動故正直，不失故不忘。上句為因，下句為果。不動中道於念不忘，故名正念。正住釋正字，決定釋定字，正住於理決定不移。「因是」下，結八正。「如是」下，通結道品。初結示道品在一念心中，初心可修未論深位。「大論」下，引證道品並在念處，是故道品初心並修。「故知」等者，明修道品功能故也。「如此」下，結判。 > From "various truths of the path" downward, it next explains properly the unconditioned aids to the path, which is the primary intent of the present text; therefore, the other three \[teachings\] are set aside for now. First, it clarifies the reason for their presentation, which is also an act of selection and rejection. These seven sections consist of seven textual passages and seven meanings; the intention lies in matching different benefits and according with varied capacities. This only discusses generally the textual meaning and intent. Within each of the seven sections, the textual meaning is individually discussed, fully presented below. Within the seven sections, it first explains that the stations of mindfulness have both a general and a specific \[character\], while the six sections below are applied distinctively. Now, first explaining the stations of mindfulness: the four texts and four meanings together reveal a single object; the object is one while the aids are four, to be applied according to whatever resonates. Therein, it first explains properly, and next concludes what precedes to introduce what follows. As for the first, explaining properly: it temporarily cites three sūtras, using the subsequent ones to explain the preceding ones. First, it cites the Dapin to explain the stations of mindfulness, causing them to fulfill the three truths. Next, it cites the Avataṃsaka Sūtra to explain the Dapin, clarifying that the four stations of mindfulness possess all dharmas, which is precisely the object of the stations of mindfulness—just as the single great earth possesses all kinds of sprouts. Next, it cites the Lotus Sūtra to conclude the meaning of the Avataṃsaka Sūtra. What are "all kinds"? They are the marks, nature, and so forth. Properly employing the ten suchnesses as the object of contemplation, it therefore concludes at the end that whenever "all" is spoken of, it does not go beyond the hundred realms and thousand suchnesses. Furthermore, in the explanation below, it always first takes one realm as the basis and next extends it by analogy to the other nine. The reason it says "all" and so forth within one is that within one realm there are again ten and again a hundred, making three thousand. From "The conventional interpretation says" downward, it next refutes the old interpretation. The marks, nature, substance, and so forth of all dharmas in the first sūtra are simply the one mark and one seed in the third sūtra, and the true reality of the one earth in the third \[sūtra\]; seed, mark, substance, and nature are merely a single kind. Therefore, this single kind is said to be the Buddha-nature. Next, from "plants and trees" downward, this is the correct explanation. "Plants" (hui) is the general name for herbs; "trees" (mu) is the common designation for arboreal plants. Many herbs form a thicket; many trees form a grove. Plants and trees are simply the three kinds of herbs and two kinds of trees. The three herbs and two trees metaphorically represent the seven expedient means; these seven expedient means are fundamentally the one reality. From "Now in a single thought" onward, it properly explains the stations of mindfulness. First, it reiterates the aforementioned inconceivable object as the object of the stations of mindfulness; since each and every realm inherently possesses the ten realms, they do not obstruct one another. Previously, the name of the aggregates was established generally; since one does not awaken through contemplation \[of the general\], it is analyzed into four to harmonize and temper \[the practice\]. From "Dharma-nature, causes, and conditions" onward, it demonstrates the contemplation of the stations of mindfulness, whose details are fully set forth in the separate four-fascicle Perfect Stations of Mindfulness. All four passages take the hundred realms, thousand suchnesses, and three thousand realms in a single thought to encompass and fulfill the three truths; only then can they be termed the unconditioned stations of mindfulness. Therefore, one knows that the preceding five dharmas, including the object, all rely on the aggregates, and this is likewise true up to the aids to awakening. Now, each station of mindfulness first takes up one realm at will as its object, and its extension by analogy to the remaining nine can be understood. When spoken of, the four dharmas have a sequence; when contemplated, they do not go beyond a single thought. Within a single thought, there are the general and the specific. Furthermore, in order to make it complete in terms of dharma-characteristics, and to indicate the mind of consciousness as the head of the objects, it first, after the universal refutation of dharmas, applies the analogy to the remaining aggregates to serve as the root of the path-aids of pass and blockage. If one wishes to reveal the inconceivable, one must still discern it with reference to the mind of a single thought. Then one fully contemplates the aggregates, sensory realms, and sense fields; it is the same for all. From "Thus" downward, it generally concludes the stations of mindfulness, whose meaning and intent combine breadth, refuting inversions, and revealing the principle. In the explanation below of combining and breadth, the text itself has four parts. Each and every station of mindfulness first clarifies emptiness and provisionality to refute inversions, and next uses the Middle Way to conclude them as the secret storehouse, wherein self and other are both fulfilled and the meaning combines the great and the small. When it says "refutes both": since the secret storehouse is revealed through the Middle Way, all four stations of mindfulness refute inversions. How so? Because being identical to emptiness, it immediately refutes the inversion of permanence, with its meaning combining the small \[vehicle\]; because being identical to provisionality, it refutes the inversion of impermanence, with its meaning combining the great \[vehicle\]. The Middle Way is primary, which is why it says the meaning combines \[both\]. Because it is identical to the Middle, it simultaneously illuminates both great and small, simultaneously negates both great and small, which is precisely to simultaneously illuminate and simultaneously refute the eight inversions. The three truths are mutually identical, combining without before and after, refuting without sequence; immediately refuting is immediately establishing, immediately illuminating is immediately blocking. As for the words "withered and thriving" and so forth: the Great \[Nirvāṇa\] Sūtra says: "The eastern pair symbolizes permanence and impermanence. The southern pair symbolizes bliss and non-bliss. The western pair symbolizes self and non-self. The northern pair symbolizes purity and non-purity." There is a pair in each of the four directions, hence they are called the twin trees. On each side, one is withered and one is thriving; thriving symbolizes permanence and so forth, while withered symbolizes impermanence and so forth. The Tathāgata lay with his head to the north between them and entered parinirvāṇa, signifying neither withered nor thriving. Thriving signifies provisionality, while withered signifies emptiness; this is entering the secret storehouse between emptiness and provisionality. The latter portion \[of the sūtra\] says: "The eastern pair was behind the Buddha, the western pair was in front of the Buddha, the southern pair was at the Buddha's feet, and the northern pair was at the Buddha's head. After he entered nirvāṇa, the eastern and western pairs joined into a single tree, and the southern and northern pairs also joined into one; both united pairs drooped down to cover the Tathāgata, and the trees mournfully all turned white." Permanence, impermanence, and the others—the two are precisely non-dual; permanence, bliss, self, and purity ubiquitously cover the dharma-dhātu. Therefore, the two and two joined to droop down and cover the Tathāgata, which is precisely the Tathāgata's tallying with the secret storehouse, and it is also that none of the stations of mindfulness is other than tranquil extinction. White is the root of all colours; permanence and the others are called the root, hence it is said to turn \[white\]. As for "head to the north": the Ekottarika Āgama says, "It signifies that the Buddha's Dharma will long remain in the northern heavens." The fourth fascicle of the Dīrgha Āgama says: "The Buddha told Ānanda: 'Place my head to the south and face my brow to the north, which will cause the Buddha's Dharma to long remain in the northern heavens.'" Capacities and views differ, so there is no need to reconcile them. If the small-vehicle scriptures already signify that the Buddha's Dharma will long abide without perishing, how much more so would the ultimate Nirvāṇa \[Sūtra\] not signify the secret storehouse? However, among all the symbols in the teachings of the \[Buddha's\] whole life, none is more prominent in textual meaning than the twin trees, precisely because the four stations of mindfulness can serve as the primary gateway for both great and small contemplative practices; therefore it is so. The earnest final bequest had its intent in this. From "Curing inversions" onward, it explains the names of the stations of mindfulness. From "All" downward, it concludes them into the three truths. The three truths are simply the secret storehouse; that is to say, it explains and fulfills the meaning of the names. The words "merely one" and so forth generally conclude the aspects of practice, exhorting practitioners to contemplate them. If one can contemplate like this, its meaning is identical to the Tathāgata entering the secret storehouse among the twin trees; therefore, the stations of mindfulness are the place of attaining the path. The "place" is that on which one relies; that on which one relies is principle. It cleanses the chaff of ignorance in the four places and reveals the rice of the true mark of the four virtues; relying on this object, one proceeds from cause to fruit. The object is the body of the vehicle, wisdom is the white ox, and refuting inversions through emptiness and provisionality is called the adornment. Arousing the aspiration and initiating contemplation is called the beginning of the vehicle, hence it says "if one can deeply contemplate." Reaching the ultimate fruit is called the end of the vehicle, hence it says "entering parinirvāṇa." The dharma-dhātu is not four, yet is not separate from the four; abiding in these four dharmas without abiding anywhere, it is a beginning that is no beginning and an end that is no end. Because all dharmas are fully possessed, one does not cultivate anything else; it is only for those who have not yet entered that one advances to the subsequent aids. Complete from beginning to end in self-practice and transforming others, since the stations of mindfulness are like this, the remaining aids are also like this. With different names and identical meaning, they are used for adjustment and testing, so that one attains entry differently according to what is suitable and delightful. Next, from "If one does not" downward, it concludes what precedes to introduce what follows. Next, it explains the right efforts, which are simply exerting diligent effort upon the preceding stations of mindfulness to eradicate evil and produce good; thus, these four textual meanings pertain solely to good and evil, with the intention lying in vertically advancing through the four aids in sequence. Following linguistic convenience, the text first eliminates the two evils and next produces the two goods. According to practice, it must put arisen good and evil first and unarisen good and evil second, and in both cases first clarify the cessation of evil and next clarify the production of good. Although it speaks of arisen and unarisen good and evil and the text seems sequential, the intent is actually roundly fused; hence it says to contemplate the preceding four diligently. It is only because coarse afflictions are superficial and scattered while subtle afflictions are deep and hidden that the marks of arisen and unarisen are divided. First, one diligently contemplates what has arisen with the threefold contemplation so that it swiftly ceases to arise, and further diligently causes what has not arisen not to arise; therefore, coarse afflictions are naturally eliminated first, and for the time being may be termed 'arisen not arising.' Entering the purification of the six sense faculties and advancing in the cultivation of the threefold contemplation, one further subdues subtle afflictions, which is called eradication. When coarse afflictions are removed first, the true truth is realized first, which is called the true truth being arisen good; not yet having attained non-arising is called unarisen good. Next, explaining the bases of psychic power: these four dharmas consist of four textual passages and four meanings, with the intention lying in entering according to whatever resonates. These four belong to concentration; among the six supernormal powers, the base of psychic power of the body is revealed by relying on them. Moreover, supernormal powers arise because of concentration, so it is also possible that the six supernormal powers are all aroused due to them. As for "This must be not being diligent" and so forth: these four right efforts are wisdom that possesses concentration; if the wisdom-contemplation is not diligent, the stations of mindfulness will not be accomplished and will instead invite distraction and agitation, which is why the explanation of desire says it is like a lamp in the wind, whereas now cultivating the bases of psychic power is like placing it in a sealed room. When one adjusts and tests each of these four dharmas and concentration and wisdom are equal, only then can it be called concentration that possesses wisdom. The three wisdoms are roundly aroused and the three delusions are roundly eliminated; therefore, these four are collectively termed "practices of severing." All four dharmas are practices that sever delusion, hence called practices of severing. As for "accomplishment," the name is established from the fruit. Thus, the four right efforts contemplate the four dharmas together, with two and two occurring at different times because their stages and positions are distinct. Now, in the bases of psychic power, the four dharmas are applied individually. First, regarding "desire": yearning for, admiring, and delighting in adorning that dharma. As for "that dharma," it means the object of the stations of mindfulness. As for "adorning," it means cultivating a mind of yearning to make the dharma upright and beautiful. In all dharmas that are cultivated and established, if there is no joyful desire, undertakings will surely be loose and neglected. Regarding "diligence": exclusively and single-mindedly contemplating the principle so that there is no intermingling or interruption; being without intermingling is "essence" (jing), and being uninterrupted is "progress" (jin). In all dharmas that are cultivated and established, if there is no diligence, undertakings will surely not succeed. Regarding "single mind": focusing intently on that object and resting properly with a single mind; without a single mind, the contemplative dharma will be cut off. Regarding "reflection": reflecting on that principle; through reflecting, the mind does not race or scatter. One should know that the four dharmas are expedient means for entering concentration. Next, explaining the five faculties: these five dharmas consist of five textual passages and five meanings, with the intention also lying in entering according to \[what resonates\]. Cultivating the preceding aids, even if the sprout of good has faintly arisen, the root has not yet grown; because the root has not yet grown, the sprouted good is easily destroyed. Now, one cultivates the five dharmas to make the wholesome roots grow, so these five dharmas are all called faculties. In explaining these five dharmas, each fully possesses two aspects: first, explaining the faculty's intrinsic essence; second, subsuming the subsequent into the preceding. Furthermore, these two meanings are not fixed in sequence. In first explaining faith, it first explains its intrinsic essence, which means having faith in the three truths. Next, from "Cultivating only in the stations of mindfulness" downward, it subsumes the subsequent into the preceding, meaning that this faculty of faith must rely on the stations of mindfulness; if there were no object of faith, how could the faculty arise? Question: If one previously cultivated the stations of mindfulness and could not gain entry, why must one still rely on the object of the stations of mindfulness? Answer: Precisely because one could not yet gain entry in the stations of mindfulness, one cultivates further upon this object to make the faculties grow. Therefore, the five faculties all rely on the stations of mindfulness; that which the right efforts and bases of psychic power rely upon is also like this. Next, in explaining diligence, it first subsumes diligence into faith, hence it says "faith encompasses all dharmas." Next, from "Because of having faith in all dharmas" downward, it explains the intrinsic essence of diligence. Next, in explaining mindfulness, it first explains its intrinsic essence: it must rely on mindfulness and retention, so that inverted, erroneous, biased, or small \[views\] are not allowed to enter. From "Moreover, this dharma" downward, it subsumes mindfulness into diligence. Mindfulness and diligence being unabandoned, it therefore says "not forgetting." Next, regarding concentration: it first explains its intrinsic essence. A single mind being tranquil and quiet, it is therefore called concentration. From "And practicing diligence" downward, it first subsumes concentration into diligence. From "Moreover, this dharma" downward, it properly subsumes concentration into mindfulness. Because there is mindfulness, it is not forgotten; because there is diligence, it does not waver. Next, regarding wisdom: it first subsumes wisdom into concentration. From "Inner nature" downward, it explains the intrinsic essence of wisdom. Wisdom possessing concentration illuminates the inherently existing nature; therefore it is called the inner nature illuminating itself. In concluding what precedes to introduce what follows, when it says "blocking all afflictions," it means using the wisdom of the Middle to destroy the three delusions. Next, as for the five powers, their textual meaning and intent can be understood by analogy with the faculties. Question: If their names are identical to the faculties, why must they be established additionally? Answer: Although the wholesome roots have grown, evil has not yet been destroyed; one cultivates further to make the faculties increase and grow, so these five additionally receive the name of powers. The roots being accomplished and evil destroyed, they are therefore called powers. Thus the twenty-first fascicle of the Dazhidulun says: "Heavenly māras and heterodox paths cannot corrupt or destroy them, which is why these five are additionally called powers; whether in terms of oneself or others, they both attain the name of power. The power of faith has faith in the truths, unshakeable by biased, small, or various doubts. The power of diligence contemplates the truths, surely without intermingling or interruption; fundamentally seeking the ultimate fruit, it does not rest until realized. The power of mindfulness retains the truths and shatters extreme and perverse thoughts, not letting the three delusions destroy them. If the power of concentration is perfected, one can be mutually unobstructed among the various dhyānas, unlike the mark of solely cultivating the fundamental \[dhyānas\]." As for "shattering distraction": it can shatter all distractions of the desire realm. Or again, though employing the spoken dharma of the desire realm, it does not obstruct the factors and grove of the first dhyāna; or abiding in the dharma of examination and investigation of the first dhyāna, it does not obstruct the inner purification of the second dhyāna; or abiding in the second dhyāna and resonating with joy, it does not obstruct the pleasant feeling of the third dhyāna; or resonating with the equanimous feeling of the fourth dhyāna, it can teach and transform all sentient beings. Even if it obstructs the fourth dhyāna, it does not obstruct the various concentrations. To 'hinder' (fang) means to obstruct; to 'impede' (ai) means to block. Even if there are conditions under which one does not enter the fourth dhyāna, it does not obstruct one's mastery in all dhyānas and concentrations. In summary, it is simply that the various concentrations are not mutually obstructive. As for what is called "neither abandoning nor following" and so forth: it does not abandon worldly dhyāna, nor does it take birth in accordance with dhyāna. Thus the sūtra says: "Though practicing dhyāna concentrations, liberations, and samādhis, yet not taking birth in accordance with dhyāna—this is the bodhisattva's practice." In summary, it is precisely through employing the concentration of the Middle that one is able neither to abandon nor to follow. Next, explaining wisdom: it can shatter all biased and round wisdoms, and can shatter all attachments to the provisional and the real, while being able to simultaneously illuminate the true mark of attachments and wisdom. Next, explaining the seven factors of awakening: there are seven texts, three aspects, and two meanings, with the intent also lying in entering according to \[what resonates\]. With one general and two specific, they are called three aspects. Not exceeding concentration and wisdom, they are called two meanings. One still tempers them by using calm and illumination to eliminate and advance \[the factors\], and further uses calm and illumination to settle them and arouse them. Concentration and wisdom each have three; each is applied one by one according to need, and once benefit is obtained, one stops without needing to cultivate all of them; only if there is entirely no benefit does one proceed to the subsequent aids. Mindfulness is able to generally maintain the six divisions of concentration and wisdom, which is why the aid of mindfulness extends to both places. Next, explaining the eightfold noble path: there are eight texts and eight meanings, and the intent is likewise not fixed. Since the stage of this aid is ultimate, there is no further introducing what follows. The first two are as in the text. Explaining right speech: hearing the Dharma and preaching the Dharma both bring liberation; the merit of transformation returns to oneself, thereby benefiting both self and other. In explaining right action, it first lists four actions and next explains the four actions. As for "In the small vehicle it can be understood": if in the small vehicle, one cannot say that neither-white-nor-black \[karma\] has a future retribution, as fully discerned regarding existence and non-existence in the first fascicle. Now saying it exists is stated with reference to the great vehicle: unconditioned \[action\] is the cause and ignorance is the condition, producing rebirth beyond the realms and receiving a body of dharma-nature; requiting this cause is called retribution. In the text, it further explains action with reference to the threefold contemplation; that which is non-sequential is called perfect right action. As for "wrong livelihood": everything outside of the perfect is called wrong. Kāśyapa's own account is precisely this meaning. Question: Why, in explaining action, does it speak of wrong livelihood? Answer: Since their resonance with the principle is mutually pervasive in meaning, they can be explained interchangeably. If perfect action is not correct, the eternal life becomes wrong. Refutation being universal, it is called complete. Only when acting in accordance with what is universal is it called right. From "Seeing others gain advantage" downward: although the text attaches to mundane affairs, by analogy with the above it should also be interpreted in terms of principle. For now, in terms of affairs: one who engages in perfect cultivation must leave behind the four wrongs; only then is it called right livelihood. Seeing others gain advantage can be understood from the literal explanation. If interpreted in terms of principle: the biased or the small is called others' advantage; possessing the benefit of the three truths is called one's own advantage. Engaging in perfect cultivation all day without arousing notions of the perfect, and not giving rise to attachment to the notionless, is called "knowing contentment." Because it is wholesome, it is called "essence" (jing); because it enters, it is called "progress" (jin); attaining the Middle is called "right." As for "The mind does not waver" and so forth: because it does not waver, it is upright and straight; because it does not lose, it is unforgetting. The upper clause is the cause, and the lower clause is the fruit. Unforgetting mindfulness of the unshakeable Middle Way is therefore called right mindfulness. "Properly abiding" explains the word "right"; "decisive" explains the word "concentration"; properly abiding in the principle, decisively unmoving. From "Because of this" downward, it concludes the eightfold noble path. From "Thus" downward, it generally concludes the aids to the path. First, it concludes by showing that the aids to the path are within the mind of a single thought, which beginners can cultivate without yet discussing deep stages. From "The Dazhidulun" downward, it cites proof that the aids to the path are all within the stations of mindfulness; therefore, beginners cultivate the aids to the path all together. "Therefore we know" and so forth clarifies the function of cultivating the aids to the path. From "Like this" downward, it concludes and judges. > — English (machine translation) (machine translation) - [Previous: 7.9](https://indike.org/pramana/in.bauddha.taisho.1912.7.9) - [Next: 7.11](https://indike.org/pramana/in.bauddha.taisho.1912.7.11) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1912.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.7.10) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.39.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.10](https://indike.org/pramana/in.bauddha.taisho.1912.7.10) · Pramāṇa