[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) › 7.17.3 # 止觀輔行傳弘決 7.17.3 止觀輔行傳弘決 7.17.3 - **Language:** Classical Chinese ### [7.17.3](https://indike.org/pramana/in.bauddha.taisho.1912.7.17.3) 實相般若資於法身，捨一切身； 觀照般若資於慧命，捨一切命； 四句文字資常住財，捨一切財。 復以修三資於理三，故理顯時一切能捨。 又文字能詮三種般若，觀照修得三種般若，實相本有三種般若，故古人云「日捨三恒未免有生，四句般若累滅道成。 」是故當知，四句功深，三恒力劣，故知四句與捨身，豈可校其優劣耶？ 「如此」下，斥偏也。 初文即是互失之相，故云「兩皆有過」。 或唯修圓觀，事行全無； 或專修事度，圓理絕分，是故二失並闕合行。 檀度既然，餘五咸爾。 又二失相望不無優劣，今勸並行，是故俱責。 言「剜身」等者，仍是三藏菩薩之事。 《報恩經》云「釋迦菩薩為輪王時，剜身千燈以求半偈。 偈曰『夫生輒死，此滅為樂。 』得此偈已，令諸大眾讀誦，書寫石壁要路，令凡見者發菩提心。 身燈光明亦說此偈，聞者皆悉發菩提心。 其光上至忉利天上，諸天光明悉皆不現。 諸天相問此光因緣，即以天眼見此輪王，以大慈悲為眾生故，求於半偈剜身千燈，此光是彼身燈光明。 天帝因即至菩薩所，問菩薩言：『作此供養，為求天帝等耶？ 』答言：『為眾生故、求菩提故。 』天帝問曰：『以何為證？ 』答曰：『若使不虛，身當平復。 』言已其身平復如故。 」具如彼經廣明。 亦如《月光菩薩經》，有王名曰智聞，剜髀肉以救病比丘。 《大論》月光太子出血髓以救癩人，出脇肉以貿猴子，露脊骨以濟跛兔等。 「捨國城」者，如《大論》中鞞施伽王為隣國所伐，四兵垂至，安然不驚。 諸臣白曰：「何法却之？ 」王曰：「有法。 」如是至三，皆云有法。 賊既至已，王語諸臣：「汝等事主，有何彼此？ 汝可事彼，吾今去矣。 」乃從後門逃走而出。 後王坐已，即便勅云：「若有能得前王者，當加重賞。 」後時他人先知此王為性好施，來詣王乞，不知此王棄於國城，道逢此王而復不識。 遇便問曰：「我聞鞞施伽王其性好施，我欲詣乞」。 王乃語言：「汝可縛我將送新王，必得重賞。 」其人聞已生大恭敬，不敢諾之。 王云：「隨去至城，汝可縛進。 」至已，諸臣見王大哭。 新王問之，諸臣具答，兼從乞者亦說其事。 新王下階拜為兄弟，遞知國事。 救鴿飴虎，捨身兼命。 「今明」下，明得相。 「若人」下，廣明失相。 「撫」者擊也，「臆」謂胸臆。 循心自責，知行不周。 「保護」下，不能捨財。 「辭憚」下，不能捨身。 「貪惜」下，不能捨命。 「觸事」下，總結無三。 「今於道場」等者，立行請加。 「自行教他」等者，《大論》五十六云「菩薩摩訶薩自不殺生，乃至種智； 教人不殺、讚歎不殺法，亦歡喜不殺者，乃至種智。 是菩薩愛佛法，知身口意無常故，不說無益之語。 以令善法得增益故，令諸煩惱不能覆心。 行者作是行時，結使雖起，智慧思惟不令覆心。 若恣結使，失於今世後世善財，妨於佛道。 設使心起，不令口起； 設若口起，不令身起； 設使身起，不令作大罪如凡夫人。 是菩薩雖復卑陋鄙賤，以行勝法，得在勝人數中。 是人深樂功德故，能行四種勝行，二乘不能具足四種，以不深樂佛法故也。 是菩薩自既不殺，以慈悲故，教人不殺。 慈悲是一切賢聖善法，故須讚歎。 菩薩常欲令人得樂故，見他不殺，心生歡喜讚歎，乃至種智亦復如是。 若不自行，何能利他？ 若不利他，何能成就一切眾生？ 若不成就一切，何能淨佛國土？ 何以故？ 眾生淨故世界即淨。 」又八十八云「此四種行，是菩薩摩訶薩初心之要，不可不識。 何以故？ 此四不具，不名菩薩摩訶薩故。 何者？ 或能自行不能化他等（云云）。 」四法交互為句，廣辯互相。 始從不殺不盜乃至種智，以不具故不成極果。 「心若真實」等者，蒙加得益。 「能感乃至思益」等者，彼經佛放一切法光。 今文且引六文以證六度。 > The prajñā of the true mark nourishes the dharma-body, renouncing all bodies; the prajñā of contemplative illumination nourishes the life of wisdom, renouncing all life; the four-line verse of written letters nourishes the wealth of eternal presence, renouncing all wealth. Furthermore, because cultivation of the three nourishes the three of the principle, when the principle is revealed, one is able to renounce everything. Again, written letters can express the three kinds of prajñā, contemplative illumination cultivates and attains the three kinds of prajñā, and the true mark inherently possesses the three kinds of prajñā. Thus the ancients said: 'Abandoning \[bodies\] three times a day as numerous as the sands of the Ganges does not avoid rebirth; a four-line verse of prajñā exhausts defilements and accomplishes the path.' Therefore one should know that the merit of a four-line verse is profound, while the power of \[renouncing bodies like\] the three Ganges is inferior. Thus one knows that how could one even compare the merits of a four-line verse with renouncing the body? Below, 'In this manner...' reproves one-sidedness. The opening text presents the marks of mutual deficiency; hence it says, 'Both have faults.' Either one cultivates only the perfect contemplation, being utterly devoid of phenomenal practice; or one exclusively cultivates phenomenal perfections, being completely cut off from the perfect principle. Therefore both faults equally lack conjoined practice. As it is with the perfection of giving, so it is with the other five. Moreover, looking at these two faults together, there is certainly a difference in excellence, but here both practices are urged simultaneously, and for this reason both faults are rebuked. The mention of 'gouging out the body' and so forth still refers to deeds of a Tripiṭaka bodhisattva. The Bao'en jing says: 'When Śākyamuni Bodhisattva was a wheel-turning king, he gouged out his body for a thousand lamps in order to seek a half-gāthā. The gāthā said: "Whatever is born must die; this cessation is bliss." Having obtained this gāthā, he commanded the great assembly to read and recite it, and wrote it on stone walls and important roads, so that all who saw it would arouse the aspiration for awakening. The light of the body-lamps also spoke this gāthā, and all who heard it aroused the aspiration for awakening. Its light reached upward to the Trāyastriṃśa Heaven, and the lights of the gods were all obscured. When the gods asked one another the cause of this light, using their divine eyes they saw this wheel-turning king who, out of great compassion for sentient beings, sought a half-gāthā by gouging out his body for a thousand lamps, and this light was the radiance of those body-lamps. The king of the gods thereupon went to the bodhisattva and asked him: "In making this offering, do you seek to become the king of the gods or the like?" He replied: "It is for the sake of sentient beings and seeking awakening." The king of the gods asked: "What is your proof?" He replied: "If it is not false, my body shall be restored." As soon as he spoke, his body was restored as before.' It is explained in detail as in that sūtra. It is also like the Yueguang pusa jing, where there was a king named Zhimeng who gouged out his thigh flesh to save a sick monk. In the Dazhidulun, Crown Prince Candraprabha drew blood and marrow to save a leper, excised flesh from his ribs to trade for a monkey, and exposed his backbone to aid a lame hare, and so forth. As for 'renouncing one's state and cities', it is like in the Dazhidulun where King Beishijia was invaded by a neighboring state. When the fourfold army was almost upon him, he was calm and unperturbed. His ministers reported: 'By what method can we repel them?' The king said: 'There is a method.' Thus it went up to three times; each time he said there was a method. After the enemy arrived, the king said to his ministers: 'You serve your lord; what difference is there between him and me? You may serve him; I am leaving now.' He then fled out through the back gate. After the later king was seated, he immediately decreed: 'Whoever can capture the former king will be given a great reward.' Later, another person, who previously knew this king's disposition was fond of giving, came to the king to beg, not knowing that this king had abandoned his state and cities. Meeting this king on the road, he did not recognize him. Upon meeting him, he asked: 'I have heard that King Beishijia is fond of giving by nature; I wish to go to him and beg.' The king then said to him: 'You may bind me and take me to the new king; you will surely receive a great reward.' Having heard this, the man gave rise to great reverence and dared not agree. The king said: 'Just follow me to the city, and you may bind me and present me.' When they arrived, the ministers saw the king and wept bitterly. When the new king asked about it, the ministers answered in full, and the beggar also related the affair. The new king descended the steps, bowed to him as a brother, and took turns governing the affairs of the state. Rescuing the dove and feeding the tigress are renouncing both body and life. Below, 'Now explaining...' clarifies the marks of attainment. Below, 'If a person...' elaborately clarifies the marks of loss. 'Fu' means to strike; 'yi' refers to the chest. To inspect one's heart and reprove oneself is to know that one's practice is incomplete. Below, 'Protecting...' is being unable to renounce wealth. Below, 'Hesitating and shrinking...' is being unable to renounce the body. Below, 'Greedily begrudging...' is being unable to renounce life. Below, 'Touching upon affairs...' summarizes the lack of all three. 'Now in the sanctuary...' and so forth is establishing practice and supplicating for empowerment. 'Practicing oneself and teaching others...' and so forth: fascicle fifty-six of the Dazhidulun says: 'A bodhisattva-mahāsattva does not himself kill living beings, up to and including the knowledge of all aspects; teaches others not to kill, praises the dharma of non-killing, and rejoices in those who do not kill, up to and including the knowledge of all aspects. This bodhisattva cherishes the Buddhadharma; knowing that body, speech, and mind are impermanent, he does not speak useless words. Because he causes wholesome dharmas to increase, he prevents all defilements from covering his mind. When the practitioner engages in this practice, although fetters arise, wisdom and reflection prevent them from covering the mind. If one indulges the fetters, one loses the wealth of goodness in this life and future lives, obstructing the Buddha path. Even if they arise in the mind, he does not let them arise in speech; even if they arise in speech, he does not let them arise in the body; even if they arise in the body, he does not let them commit grave transgressions like an ordinary person. Although this bodhisattva may be lowly, humble, and base, because he practices the supreme Dharma, he is counted among the supreme people. Because this person deeply delights in merit, he can practice the four kinds of supreme practices; the two vehicles cannot fully possess the four kinds, because they do not deeply delight in the Buddhadharma. This bodhisattva, having personally abstained from killing, out of compassion teaches others not to kill. Compassion is the wholesome dharma of all sages and worthies, so it must be praised. A bodhisattva constantly wishes to bring joy to others; therefore, seeing another not killing, he generates joy and praise in his mind; and so it is up to the knowledge of all aspects. If one does not practice it oneself, how can one benefit others? If one does not benefit others, how can one bring all sentient beings to accomplishment? If one does not bring all to accomplishment, how can one purify the buddha-land? Why is this? Because when sentient beings are pure, the world is pure.' Fascicle eighty-eight also says: 'These four kinds of practice are essentials for the initial mind of a bodhisattva-mahāsattva, which must be recognized. Why? Because if these four are not complete, one cannot be called a bodhisattva-mahāsattva. What are they? Either being able to practice oneself but unable to transform others, and so forth (and so on).' The four dharmas are permuted into clauses, extensively discerning their mutual aspects. From non-killing and non-stealing up to the knowledge of all aspects, because they are incomplete, the ultimate fruit is not accomplished. 'If the mind is genuine...' and so forth refers to receiving empowerment and gaining benefit. 'Able to move, up to the Siyi \[jing\]...' and so forth means that in that sūtra the Buddha emits the light of all dharmas. The present text cites six passages to verify the six perfections. > — English (machine translation) (machine translation) - [Previous: 7.17.2](https://indike.org/pramana/in.bauddha.taisho.1912.7.17.2) - [Next: 7.17.4](https://indike.org/pramana/in.bauddha.taisho.1912.7.17.4) - [Up: 7.17](https://indike.org/pramana/in.bauddha.taisho.1912.7.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.7.17.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.17.3](https://indike.org/pramana/in.bauddha.taisho.1912.7.17.3) · Pramāṇa