[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) › 7.29 # 止觀輔行傳弘決 7.29 止觀輔行傳弘決 7.29 - **Language:** Classical Chinese ### [7.29](https://indike.org/pramana/in.bauddha.taisho.1912.7.29) 次明無常觀中云「如繫鳥」等者，如論偈云「鳥來入瓶中，羅𣪺揜瓶口，縠穿鳥飛去，神明隨業走。」釋曰：乘業受報如鳥入瓶，為業所繫如羅縠揜，果謝隨業如縠穿鳥去，去必逐業故名隨走。今此文中以籠喻果，以瓶喻因。言「得繩」者，準於有部立以得得，漸以後得得於前得，故使往業能至未來。故有部中業入過去，得至未來。身死得謝，未來報起。如一業成，以一大得得於業法，又以小得得於大得。第二剎那以三大得，得前二得及以業法，初念之得俱成法故。又三小得得前三大，并初剎那九法成就。第三剎那二十七法。此之得義出自法相。釋作無作，引論云「初念作現在成，第二念過去成。若無作者，初念現在成，第二念二世成。」所言作者，第一念中但有法俱，第二念中唯有法後。言法俱者，謂初念本法及大小得。言法後者，第二念去前前之念轉成法故，故後後念大小得得。言無作者，初第一念亦但有法俱，亦如作中初念說也。至第二念有法俱得及法後得。言法後者，亦如前作中第二念說。言法俱者，與法後得同時而起一無作法及大小得，是則第二念中有三大得及三小得。得初三法，同時復有三法俱起，故第二念九法俱生，并初念三成十二法。所以第二念中六得得於過去，名過去成。又有二得得現在法，名現在成。故云初念無作現在成，第二念無作二世成。凡云大小得者，皆以大得得於本法，復以小得得於大得，還以大得得於小得，故大小得更互相得。故知第三念去，如是展轉得遍虛空。凡有所作善惡諸業，若下劣心，唯有於作，則無無作。若增上心，則有於作及以無作。作與無作各起得得，業入過去、得至未來，能招後報。作無作得但與形俱，是故得名得非色心。故《俱舍論》不相應行有十四種，謂得、非得、同分、無想二定、命、相、名、身等類。是則一生之中，於一業思之所起得尚已無量，況無量生、無量業得以至來際。若經部宗，得既是假，但云意與身口和合成業，假立為種至未來生。又復業名通於方便根本後起，今對根本立以業名。若大乘中，藏識盛持以至來世。雖有此異，凡受報處必為精血四大所籠。未得擇滅非得已來，常為得繩之所連縛，連縛未斷去已復還。現陰若壞名為「去已」，復受生有名為「復還」。至無學果，方名「籠破」。生有業盡，名為「不返」。陰質不續，名「空籠存」。「此壞」等者，復斥凡夫。此五陰壞，生有陰成，出陰入陰，現生後等（云云）。「印壞文成」等者，重顯籠瓶，文仍少異。籠瓶二喻但喻因果，此蠟印喻更加中陰。故《大經》二十七云「如蠟印印泥，印與泥合，印滅文成。文非泥出，不餘處來，以印因緣而成是文。」經合喻云「現在陰滅，中陰陰生。是現在陰終不變為中陰五陰，亦非自生、不從餘來，因現陰故生中陰陰。」提譬合云「如印印泥，印滅文成。名雖無差，而時節各異。是故我說中陰五陰非肉眼見，天眼所見。」釋曰：現陰如印，中陰生處義之如泥。現在陰滅名為印壞，中陰陰起名為文成。於此復以中陰為印，業逼受胎名為印泥。中陰陰滅名為印壞，未來陰起名為文成。業種未斷，文復為印、印復為文，文印相成不可窮已。中陰生陰俱名為陰，此等滅時俱名印壞，此等成時俱名文成，生滅名同故曰無差，生處不同故云各異。若文不為印，名為因滅。印不為文，文亦自壞，名為果亡。故《大論》云「先世業自作，轉為種種形。虛空不受害，無業亦如是。」「毘曇命是非色非心法」者，亦屬十四不相應行攝。「大集」等者，引證命也。一期為壽，連持曰命。一期連持息風不斷，故出入息名為壽命。「比丘不保七日」等者，《大論》二十五「佛為比丘說死想義。有比丘白佛：『我能善修死想。』佛言：『汝云何修？』答言：『不過七年。』有云不保七月，有云七日乃至六五四三二一日。佛言：『是名放逸，不得名為善修無常。』有比丘言：『不保從旦至食。』有云食頃。佛言：『皆是放逸。』有一比丘言：『出息不保入息。』佛言：『是名精進善修無常。』」「殃」者，咎也，罪也。《爾雅》云「肉爛也。」若遭殃時，義如肉爛。無父何怙、無母何恃，理性法身猶如嬰孩，若無二智父母所養，是故當知必死不疑，云何安然而生常想？「溘」者，去也。「冥」者，北方幽冥，即是陰方幽道故也。「或精進滅火」者，精進之水破懈怠火，猶如救火不可少息。懈怠火滅，故云滅火。雖不少息，與道尚乖，身雖精進，不悟無常，不得名為身心精進。《大論》十八云「菩薩摩訶薩行精進者，四儀不廢，寧失身命不廢道業。譬如失火，瓶水投之，唯存滅火，不惜於瓶。諸行如舍，懈怠如火，身如水瓶，心如盛水，身心精進如合瓶投。是故精進以心為本、以身為助，所以應須正助具足。若以空瓶投火擬滅，而不知水堪能滅火，徒自疲勞，火終不滅。但身精進亦復如是。又精進者，亦如野雉見大樹林為火所燒，恐眾鳥無依，以自身力飛入水中，漬其毛羽來滅大火。火大水小，往來疲極，不以為苦。是時天帝來問之曰：『汝作何事？』答言：『我為眾生以此林樹陰育處廣清涼快樂，我諸種類諸宗親族及諸眾生皆依仰此，我之身力豈敢懈怠？』問曰：『汝此精進當至幾時？』答言：『以死為期。』天帝言：『汝言雖爾，誰當信汝？』即自立誓：『若不虛者，火當即滅。』是時淨居諸天知菩薩誓廣，即為滅火。自古及今唯有此林，獨常滋茂不為火燒。」「喭云」等者，喭，傳也，應作「諺」字。若作喭者，弔也。凡諸諺言皆似聖語，故自昔來用為實錄，《顏氏家訓》往往引之。「可憐」如精進，「五媚」如道心。媚者，好姿也。「山海空市」等者，《法句經》第二云「有梵志兄弟四人，各得神通，知後七日一時皆死。自共議之：『我等四人五通之力，翻覆天地、捫摸日月。寧不避死？』一云：『吾入大海，下不至地、上不出水。』一云：『入須彌腹，還合其山。』一云：『輕舉空中。』一云：『入大市中。』各云：『如是處避，無常殺鬼豈知我處？』議訖辭王，述其去意。過七日已，各各命終，如熟果落。市監曰王：『有一梵志卒死市中。』王云：『有四人避對，一人已死，餘三豈免？』王即問佛。佛告王言：『有四事不可離：一者已在中陰不可不生，二者已生不可不老，三者已老不可不病，四者已病不可不死。』」「白駒」，日也。「烏兔」，月也。又俗典中云「月中有兔，日中有烏。」「如野干」等者，具如第四卷引。 > Next, in explaining the contemplation of impermanence, regarding the phrase “like an ensnared bird,” and so forth: A treatise verse says: “A bird comes and enters a bottle; / A gauze net covers the mouth of the bottle. / The gauze tears and the bird flies away; / The spirit follows its karma and runs.” Explanation: Entering into retribution driven by karma is like the bird entering the bottle. Being bound by karma is like being covered by the gauze net. When the fruit ceases and one follows karma, it is like the gauze tearing and the bird departing; departed, one must pursue karma, hence it is said to “run along with it.” In the present text, the cage is an analogy for the fruit, and the bottle is an analogy for the cause. As for the expression “the cord of acquisition (prāpti)”: following the Sarvāstivāda school, “acquisition” and “acquisition-of-acquisition” are posited; the later acquisition gradually acquires the earlier acquisition, thereby enabling past karma to reach into the future. Thus in the Sarvāstivāda, karma passes into the past, while acquisition reaches into the future. When the body dies, the acquisitions cease, and the future retribution arises. For example, when a single karma is completed, a great acquisition acquires the karmic dharma, and a small acquisition in turn acquires that great acquisition. In the second instant (kṣaṇa), three great acquisitions acquire the previous two acquisitions and the karmic dharma, because the acquisitions of the first thought-moment both become dharmas. Furthermore, three small acquisitions acquire the previous three great acquisitions; together with the first instant, nine dharmas are established. In the third instant, there are twenty-seven dharmas. This doctrine of acquisition originates from the Abhidharma doctrine of dharmas. In explaining action (vijñapti) and unmanifest action (avijñapti), a treatise is quoted: “The action of the first thought-moment is completed in the present; in the second thought-moment it is completed in the past. As for unmanifest action, the first thought-moment is completed in the present, and the second thought-moment is completed in two time periods.” What is called “action” has only “concomitant with the dharma” (sahabhū) in the first thought-moment, and only “following upon the dharma” (paścājjāta) in the second thought-moment. “Concomitant with the dharma” refers to the original dharma of the first thought-moment and its great and small acquisitions. “Following upon the dharma” means that from the second thought-moment onward, each preceding thought-moment turns into a dharma, so that subsequent thought-moments are acquired by their great and small acquisitions. As for “unmanifest action”: the first thought-moment likewise has only what is concomitant with the dharma, just as explained for the first thought-moment of action. Coming to the second thought-moment, there is both acquisition concomitant with the dharma and acquisition following upon the dharma. “Following upon the dharma” is also as explained for the second thought-moment of action above. “Concomitant with the dharma” means that an unmanifest dharma and its great and small acquisitions arise simultaneously with the acquisitions following upon the dharma; thus in the second thought-moment there are three great acquisitions and three small acquisitions. Acquiring the initial three dharmas, three dharmas simultaneously arise concomitantly with them; hence in the second thought-moment nine dharmas arise concomitantly, and together with the three of the first thought-moment they make twelve dharmas. Therefore, in the second thought-moment, six acquisitions acquire what is past, which is called “completed in the past.” In addition, two acquisitions acquire the present dharma, which is called “completed in the present.” Hence it is said: “The unmanifest action of the first thought-moment is completed in the present; the unmanifest action of the second thought-moment is completed in two time periods.” Whenever “great and small acquisitions” are mentioned, the great acquisition always acquires the primary dharma, the small acquisition in turn acquires the great acquisition, and the great acquisition conversely acquires the small acquisition; thus great and small acquisitions mutually acquire one another. Hence we know that from the third thought-moment onward, it proceeds successively in this manner, with acquisitions pervading open space. In all good and evil karmas performed, if done with an inferior mind, there is only action and no unmanifest action. If done with an intense mind, there are both action and unmanifest action. Action and unmanifest action each produce acquisitions and acquisitions-of-acquisitions; karma enters the past and acquisitions reach into the future, capable of bringing about future retribution. The acquisitions of action and unmanifest action accompany only the physical form; therefore acquisition is termed an acquisition that is neither form nor mind. Hence the Abhidharmakośa-bhāṣya lists fourteen conditioned dharmas not associated with mind (citta-viprayukta-saṃskāra): acquisition, non-acquisition, generic similarity, the two absorptions including the non-conception absorption, life-faculty, marks of existence, and words, sentences, and phonemes. Thus within a single lifetime, the acquisitions produced from the volition of a single karma are already measureless—how much more so the measureless karmas and acquisitions of measureless lifetimes extending into the future! According to the Sautrāntika school, since acquisition is merely provisional, they only say that mind, body, and speech harmonise to produce karma, which is provisionally designated as seeds extending into future rebirth. Moreover, the term “karma” applies generally to preparatory acts, the fundamental act, and subsequent acts; here the designation “karma” is established in contrast to the fundamental act. In the Mahāyāna, the storehouse consciousness (ālaya-vijñāna) contains and maintains it until future lives. Although there are these differences, wherever retribution is received, one is inevitably enclosed by sperm, ovum, and the four elements. As long as one has not yet attained cessation through deliberation (pratisaṃkhyā-nirodha) and non-acquisition, one is always bound together by the cord of acquisition; because this binding is not severed, after having departed one returns again. When the present aggregates perish, it is called “having departed”; receiving life-existence again is called “returning again.” Only upon reaching the fruit of the Arhat (aśaikṣa) is it called “the cage broken.” When the karma for life-existence is exhausted, it is called “not returning.” When the material nature of the aggregates is not continued, it is called “the empty cage remaining.” Regarding “this destruction,” and so forth: this again rebukes ordinary people. When these five aggregates perish, the aggregates of life-existence are formed; exiting the aggregates and entering the aggregates, the present life, future lives, and so on (and so forth). Regarding “the seal broken, the impression formed,” and so forth: this further illustrates the cage and the bottle, though the text differs slightly. The two analogies of the cage and the bottle illustrate only cause and effect, whereas this analogy of the wax seal additionally incorporates the intermediate existence (antarābhava). Thus the Mahāparinirvāṇa-sūtra, fascicle twenty-seven, says: “Just as when a wax seal stamps clay, the seal and the clay unite; the seal is destroyed and the impression is formed. The impression does not emerge from the clay, nor does it come from anywhere else; it is through the conditions of the seal that this impression is formed.” The sūtra matches the analogy: “When the present aggregates perish, the aggregates of the intermediate existence arise. These present aggregates never turn into the five aggregates of the intermediate existence, nor do they arise spontaneously or come from anywhere else; it is conditioned by the present aggregates that the aggregates of the intermediate existence arise.” Adducing the simile and its application, it says: “Just as when a seal stamps clay, the seal is destroyed and the impression is formed. Although their names are indistinguishable, their periods of time are different. Therefore I say that the five aggregates of the intermediate existence are not visible to the fleshy eye, but are seen by the divine eye.” Explanation: The present aggregates are like the seal; the place where the intermediate existence is born is in principle like the clay. The perishing of the present aggregates is called the seal being destroyed; the arising of the aggregates of intermediate existence is called the impression being formed. Here again, the intermediate existence is taken as the seal, and karma forcing conception is called stamping the clay. The perishing of the intermediate existence aggregates is called the seal being destroyed; the arising of future aggregates is called the impression being formed. As long as karmic seeds are not severed, the impression becomes a seal again, and the seal becomes an impression again; impression and seal generating each other can never be exhausted. The intermediate existence and the birth-existence are both called “aggregates”; when these perish, all are called “the seal being destroyed”; when these are formed, all are called “the impression being formed.” Because the names for arising and perishing are identical, it is said that they are “indistinguishable”; because their places of rebirth are different, it is said that they are “different.” If the impression does not become a seal, it is called the cause perishing. If the seal does not form an impression, and the impression also disintegrates by itself, it is called the fruit perishing. Thus the Dazhidulun says: “Karmas performed by oneself in previous lives / Transform into various forms. / Empty space suffers no harm; / One without karma is likewise so.” “The life-faculty of the Abhidharma is a dharma that is neither form nor mind”: this is also subsumed under the fourteen conditioned dharmas not associated with mind. The citation from the Great Collection Sūtra (Mahāsaṃnipāta) and so on is adduced to prove the nature of the life-faculty. A single lifetime is longevity (āyus); continuous maintenance is life (jīvita). Maintaining a single lifetime continuously without interruption of the breath-winds, inhalation and exhalation are therefore called life and longevity. Regarding “a monk not relying on seven days,” and so forth: the Dazhidulun, fascicle twenty-five, states: “The Buddha explained the meaning of the contemplation of death for the monks. A monk addressed the Buddha: ‘I can skillfully practice the contemplation of death.’ The Buddha said: ‘How do you practice it?’ He replied: ‘I count on no more than seven years.’ Some said they could not rely on seven months; some said seven days, down to six, five, four, three, two, or one day. The Buddha said: ‘This is heedlessness; it cannot be called skillful practice of impermanence.’ A monk said: ‘I do not rely on surviving from morning until mealtime.’ Another said: ‘The duration of a meal.’ The Buddha said: ‘These are all heedlessness.’ One monk said: ‘When breathing out, I do not rely on breathing in.’ The Buddha said: ‘This is diligence and the skillful practice of impermanence.’” “Calamity” (yang) means fault or guilt. The Erya says: “Rotten flesh.” When one encounters calamity, the meaning is like rotten flesh. Without a father, on whom can one depend? Without a mother, on whom can one rely? The inherent dharma-body is like an infant; without the nourishment of the parents of the two kinds of wisdom, one must know that it will certainly die without doubt. How could one rest at ease and produce the notion of permanence? “Ke” means to depart. “Ming” refers to the dark obscurity of the north, which is the shadowy path of the yin direction. Regarding “or diligently extinguishing the fire”: the water of vigor quenches the fire of indolence, just like putting out a fire, which must not be rested from even for a moment. When the fire of indolence is extinguished, it is called “extinguishing the fire.” Even if one does not rest for a moment, it may still deviate from the Way: though bodily vigorous, if one does not awaken to impermanence, it cannot be called vigor of body and mind. The Dazhidulun, fascicle eighteen, says: “When a bodhisattva-mahāsattva practices vigor, he does not neglect the four postures; he would rather lose his bodily life than neglect his practice of the Way. For example, when a fire breaks out, throwing jars of water on it, he cares only about putting out the fire and does not spare the jars. All practices are like the house, indolence is like the fire, the body is like the water jar, the mind is like the water contained, and vigor of body and mind is like throwing the jar together with the water. Therefore, vigor has the mind as its foundation and the body as its aid; hence both primary and auxiliary must be complete. If one throws an empty jar into the fire intending to extinguish it, without knowing that it is water that can extinguish fire, one exhausts oneself in vain, and the fire is never extinguished. Merely bodily vigor is also like this. Furthermore, vigor is also like a wild pheasant that saw a great forest engulfed in fire; fearing that the birds would have no shelter, it used its own strength to fly into the water, soaked its feathers, and came back to extinguish the great fire. The fire was vast and the water small; though exhausted from going back and forth, it did not consider it suffering. At that time, Śakra came and asked it: ‘What are you doing?’ It replied: ‘For the sake of sentient beings, because these forest trees provide vast shade and cool joy, and all my kin, clansmen, and all sentient beings depend on it, how could my bodily strength dare to be indolent?’ He asked: ‘How long will this vigor of yours last?’ It replied: ‘Taking death as the limit.’ Śakra said: ‘Though you speak thus, who will believe you?’ It immediately made a vow: ‘If my words are not false, let the fire be extinguished immediately.’ At that time, the devas of the Śuddhāvāsa knew the bodhisattva’s vow was vast, and immediately extinguished the fire for it. From antiquity to the present, only this forest alone has remained constantly lush and never burned by fire.” Regarding “the proverb says,” and so forth: “yan” means to transmit, and should be written as the character for “proverb” (yan). If written as yan (consoling), it means to offer condolence. All proverbs resemble the words of sages; hence from antiquity they have been taken as genuine records, and the Family Instructions of Master Yan frequently quotes them. “Piteous” is like vigor; “five charms” is like the aspiration for the Way. “Charms” (mei) means handsome appearance. Regarding “mountain, ocean, sky, and marketplace,” and so forth: the Dharmapada, chapter two, says: “There were four brothers who were brahmacārins, each possessing supernatural faculties, who knew that after seven days they would all die at the same time. They discussed among themselves: ‘With the power of our five supernatural faculties, we can overturn heaven and earth and grasp the sun and moon. Can we not avoid death?’ One said: ‘I will enter the great ocean, not reaching the seabed below nor emerging from the water above.’ One said: ‘I will enter the belly of Mount Sumeru and seal the mountain back together.’ One said: ‘I will lightly rise into the open sky.’ One said: ‘I will enter a great marketplace.’ Each said: ‘Hiding in such places, how could the death-demon of impermanence know where I am?’ Having concluded their discussion, they took leave of the king and explained their intention to depart. After seven days had passed, each of their lives ended, like ripe fruit falling. The market supervisor reported to the king: ‘A brahmacārin died suddenly in the marketplace.’ The king said: ‘Four men sought to avoid their retribution; one has already died, so how could the other three escape?’ The king then asked the Buddha. The Buddha told the king: ‘There are four matters from which one cannot be separated: first, once in the intermediate existence, one cannot avoid being born; second, once born, one cannot avoid growing old; third, once old, one cannot avoid falling ill; fourth, once ill, one cannot avoid dying.’” “White colt” refers to the sun. “Crow and rabbit” refers to the moon. Also, secular texts say: “In the moon there is a rabbit, and in the sun there is a crow.” Regarding “like a jackal,” and so forth: this is fully as cited in the fourth fascicle. > — English (machine translation) (machine translation) - [Previous: 7.28](https://indike.org/pramana/in.bauddha.taisho.1912.7.28) - [Next: 7.30](https://indike.org/pramana/in.bauddha.taisho.1912.7.30) - [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.7.29) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.69.36) — 道世, Classical Chinese - [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801.3.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.29](https://indike.org/pramana/in.bauddha.taisho.1912.7.29) · Pramāṇa