[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) › 7.59 # 止觀輔行傳弘決 7.59 止觀輔行傳弘決 7.59 - **Language:** Classical Chinese ### [7.59](https://indike.org/pramana/in.bauddha.taisho.1912.7.59) ○端坐觀陰界入境。所云「端坐」者，豈隔餘儀？四三昧中常坐居首，是故先明。常行等三亦可通用，歷緣對境自攝餘三，是故且判以為端坐。問：五陰盡在端坐觀耶？答：陰通三性，不隔餘義。前文且明端坐用觀，餘義在後歷緣對境。次明歷緣對境者，先序來意、次下正釋。正釋文中、先明歷緣、次明對境。就歷緣中，初於行緣具明十法、次「是約」下結意也。次「行緣既爾」下例餘五緣、次「三三昧」下釋疑、次「昔國王」下引證。故《大論》二十云「昔有國王園中遊戲，朝見華林茂盛可愛。食已臥息，夫人采女皆共取華毀折林樹。覺已見之，悟一切法皆悉無常，如是思惟悟辟支佛。」宿福既厚，藉少因緣易得聖果。次對境中，亦先約眼色具足十法、次例餘根等。初境中、次結數引例引證結非。「若觀」下，不思議境。初引經總立三智五眼、次別釋三觀。假觀中云「外道打髑髏作聲」者，《增一阿含》云「佛在耆闍崛山，與五百比丘俱。從於靜室下靈鷲山，與鹿頭梵志俱行至大畏林，取死人髑髏授與鹿頭，而作是言：『今此梵志明於星宿兼善醫藥，善解諸聲知死因緣。』問云：『此是何人髑髏？』答曰：『男子。』問：『云何命終？』答：『眾病皆集，百節酸疼，故命終也。』『何方治？』答：『呵梨勒和蜜治必不終。』又問：『生何處？』答：『生三惡道。』又打一髑髑問之。答：『女人。』『何病死。』答：『懷妊死。』『何方治？』答：『服好酥醍醐。』『生何處？』答：『畜生中。』又取一髑髏打，問曰：『何故死。』答：『食過差死。』『何方治？』答：『三日絕食。』『生何處？』答：『生鬼中，以想水故。』又取一髑髏打之，問曰：『何人。』答：『女人。』『何死？』答：『產死。』『生何處？』答：『人中。』又打一髑髏，問曰：『何死？』答：『被人害死。』『生何處？』答：『生天。』佛言：『為人害死，必生三惡。』更打之，答云：『此人持十善。』『又夫餓死者生人天中，無有是處。』凡一一答佛，佛皆語云：『如汝所言。』香山南有優陀延比丘，入無餘界，佛申手取髑髏來，問：『生何處？』答：『無本，非男非女，不見生處。不見周旋往來八方，都無音聲，未審是誰？』佛言：『止止。』又重問佛，佛具答。鹿頭歎曰：『此未曾有。我觀蟻子尚知來處，鳥獸音聲尚別雌雄，觀此羅漢不見生處，如來正法甚奇甚特。九十五道我皆能知，如來之法不識趣向。唯願世尊聽在道次。』佛言：『善來。』得無學果。」聽聲既爾，餘塵亦然。外道之法，聽死骨聲能達遠事者，良由聲中本具諸法，故使外道得其少分，冥依其本日用不知。況今妙觀直觀本理，理具諸法不足置疑。中觀如文。「雖無」下，釋成五眼。次引二經證、次結成一心、次明互用。問答並如文。引證中，「淨名云不來相」等，舉六作中初行緣也。「不見相」等，舉六受中初見色也。當知根塵無非法界，故云「不來而來」等。如《四念處》中引《唯識》云「言唯識者，唯是一識。復分二種：一者分別、二無分別，分別識者名為識識，無分別者名似塵識。一切世間皆為似塵識之所成，三無性等色心之法本來不二，彼既分於二識，例亦分於二色。問：色之與識如何同異？答：若色心相對則有色有心，論其體性則離色無心、離心無色。若色心相即，二則俱二、一則俱一。故圓說者亦應得云唯色唯聲唯香唯味唯觸，何但獨得云唯識耶？若合論者，無不皆悉具足法界。復次若從末說，一切眾生二種不同，上界多著識、下界多著色。若約識為唯識，攬外向內，令觀內識皆是一識。識既空已十界皆空，識若假者十界皆假，識若中者十界皆中。專於內心觀一切法，觀外十界即見內心，是故當知若識若色皆是唯色、若識若色皆是唯識。雖說色心，但有二名，論其法體秖是法性。如是即是心地法門，不動寂場現身八會。諸佛解脫於心中求，心為佛種、心即菩提，當用此意通一切心、通一切教，理行位等準此說之。」識次位中，「若漸見」等者，《普賢觀》云「行者若能隨普賢教正心正意，漸以心眼見東方佛黃金色身端嚴微妙。見一佛已復見一佛，如是遍見東方諸佛。心想利故，遍見十方一切諸佛。」「頓見」者，〈不輕品〉云「彼比丘臨欲終時，於虛空中具聞威音王佛先所說《法華經》，二十千萬億偈，悉能受持，即得六根清淨。」經文不云漸見一佛乃至諸佛，故名頓見。次譬大車，結成佛事。「若眼入」等者，即自行也。次引《淨名》「或有佛土光明」等者，自行化他皆名佛事。若云或有佛土等者，即化他也。如《楞伽》第三云「不瞬世界、妙香世界，令諸菩薩瞪視不瞬，得無生忍。」即眼為法界也。更有誠教，準此思之。次例中，先例餘受、次例餘根、次明大車。如文。「若能」下，勸修。初總中、先法。次引譬斥中云「黑蚖」，秖是長蛇，綺文互說耳。不修止觀如長蛇，善解止觀如「懷珠」，解而不用為「無益」。《大論》第十釋因不同故果不等中云「有一黑蚖，懷摩尼而臥。有羅漢乞食不得。」論明破戒而猶有福，故使墮蚖尚懷寶珠。今借斥之，以譬有解而不能行，如蚖懷珠，於蛇何益？次別引三譬者，皆先譬、次合。初譬中云「賜」者，與也，亦惠也。「祿」者，《爾雅》云「福也。」《孝經》注云「食廩曰祿。」楊承云：「上古無祿，人食野禾。因朝闕食，獵者賜鹿以當於食，故變為祿字。匹夫所得，薄祿也。」「械」是兵器總名。「戟」者短戈，鉤子槊也。郭璞注《方言》云「戟中有小刺，謂雄戟也。」「若為麴糵」等者，《尚書》「殷高宗聘傅說於傅巖之野云：『若濟巨川，用汝作舟檝。若歲大旱，用汝作霖雨。若作酒醴，爾惟麴糵。若作和羹，爾惟鹽梅。』」「帷帳」者，《說文》云「旁曰帷，上曰幕。」帳者，《說》文云「四合象宮室，張之曰帳。」《淮南子》云「將軍幬帳也。」「折衝」者，折者，截也。衝者，《說文》云「通道也。」《廣雅》云「突也，弋擊也。」「用而屢北」者，《說文》云「北者乖也，又軍走曰北。」又北主陰方，陰主殺也，即被殺者為軍敗也。「解髻」等者，《尚書》云「德懋懋官，功懋懋賞。」懋者，勉也。今圓破煩惱，得實相賞。賞中之極，如解髻與珠。如諸聲聞來至法華，功之極也，故譬輪王解以權髻、顯實相珠。「野巫」者，男師曰覡；女師曰巫，謂陰神也。《說文》云「巫者祝也。祝者祭主，申讚辭者也。」「三事不辦」者，不能破魔軍、不能除煩惱、不能顯法性。對前三喻，如文可知。「區區」者，踦區屈曲終日故也。「軍」者，眾也，萬二千人曰軍。今之魔軍何必定數，但言眾耳。 > Regarding 'Upright sitting to contemplate the object of the aggregates, realms, and sense fields': As for what is called 'upright sitting', how could it exclude other bodily postures? Among the four samādhis, the constantly sitting one stands first, and therefore it is explained first. The three such as constantly walking can also be applied across \[the practice\]; adapting to conditions and facing objects naturally subsumes the remaining three, which is why \[the text\] provisionally classifies it as upright sitting. Question: Are the five aggregates contemplated entirely within upright sitting? Answer: The aggregates pervade the three natures and do not exclude other postures. The preceding text provisionally explained applying contemplation while sitting upright; the remaining postures are treated later in 'adapting to conditions and facing objects'. Next, regarding 'adapting to conditions and facing objects': first the prefatory purpose is stated, and next below comes the main explanation. In the main explanation, it first explains adapting to conditions and next explains facing objects. Within adapting to conditions, first it fully explains the ten dharmas with respect to the condition of walking; next, from 'this is according to...' downward, it concludes the meaning. Next, from 'the condition of walking having been thus...' downward, it extends this to the remaining five conditions; next, from 'the three samādhis...' downward, it resolves doubts; next, from 'in the past a king...' downward, it cites scriptural proof. Thus the Dazhidulun, scroll 20, states: 'In the past, there was a king sporting in a pleasure grove. In the morning, he saw the grove of flowers in lush, lovely bloom. Having finished his meal, he lay down to rest; his consorts and court women all plucked the flowers and broke the trees. Upon waking and seeing this, he awakened to the truth that all dharmas are completely impermanent. Contemplating thus, he attained awakening as a pratyekabuddha.' When past merit is already substantial, relying on a slight circumstance makes it easy to attain the noble fruit. Next, in facing objects, it also first explains the complete ten dharmas in terms of the eye and visible forms, and next extends this to the remaining sense faculties and the rest. Within the initial object, next it sums up the count, adduces parallels, cites proofs, and concludes \[by rejecting\] errors. From 'if one contemplates...' downward is the inconceivable object. First it cites a sūtra to establish collectively the three kinds of wisdom and five eyes, and next separately explains the three contemplations. In the provisional contemplation, where it mentions 'an externalist tapping a skull to make sound': the Zengyi ahan says, 'The Buddha was at Gṛdhrakūṭa Mountain with a assembly of five hundred monks. Descending from his quiet chamber on Vulture Peak, he walked together with the skull-tapper brahmacārin to the Mahābhiru Forest. He picked up a dead person's skull and handed it to Skull-Tapper, saying: "Now this brahmacārin is brilliant in astrology and moreover skilled in medicine, well understanding various sounds so as to know the causes of death." The Buddha asked, "Whose skull is this?" He replied, "A man's." "How did his life end?" He replied, "All diseases converged, the hundred joints were sore and aching, hence his life ended." "By what prescription could it have been treated?" He replied, "If treated with harītakī mixed with honey, he would certainly not have died." He asked further, "Where was he born?" He replied, "Born in the three evil destinies." He tapped another skull and asked about it. He replied, "A woman." "What illness caused her death?" He replied, "Died of pregnancy." "By what prescription could it have been treated?" He replied, "Taking good ghee and clarified butter." "Where was she born?" He replied, "Among animals." He picked up another skull and tapped it, asking, "Why did this one die?" He replied, "Died of dietary excess." "By what prescription could it have been treated?" He replied, "Fasting for three days." "Where was he born?" He replied, "Born among ghosts, because of craving water." He picked up another skull and tapped it, asking, "What person?" He replied, "A woman." "How did she die?" He replied, "Died in childbirth." "Where was she born?" He replied, "Among humans." He tapped yet another skull and asked, "How did this one die?" He replied, "Murdered by someone." "Where was he born?" He replied, "Born in heaven." The Buddha said, "If murdered by someone, he would certainly be born in the three evil destinies." He tapped it again and replied, "This person maintained the ten virtuous deeds. Moreover, if one dies of starvation, to be born among humans or heavens is impossible." For every single reply given to the Buddha, the Buddha said, "It is as you have said." South of Mount Gandhamādana, there was the monk Udayana, who had entered the realm without remainder. The Buddha stretched out his hand, fetched his skull, and asked, "Where was he born?" Skull-Tapper replied, "There is no source; it is neither male nor female, nor do I see a place of birth. I do not see him wandering or coming and going in the eight directions, and there is no sound at all; I do not know who this is." The Buddha said, "Stop, stop!" He questioned the Buddha again, and the Buddha answered fully. Skull-Tapper praised him, saying, "This is unprecedented! Even when I observe an ant, I still know whence it comes; and from the sounds of birds and beasts, I distinguish male from female. Yet looking at this arhat, I cannot see his place of birth. The Tathāgata's true Dharma is wondrous and extraordinary! The ninety-five pathways I can fully know, but the destination of the Tathāgata's Dharma I cannot discern. I only wish the World-Honoured One would permit me to take my place in the Path." The Buddha said, "Welcome!" and he attained the fruit of an aśaikha.' Since listening to sound is thus, other sense-data are likewise. That the methods of externalists can reach distant matters by listening to the sound of dead bones is truly because the sound inherently possesses all dharmas; hence it enables the externalist to obtain a small portion thereof, relying secretly on its basis while using it daily without knowing. How much more so with our wondrous contemplation, which directly contemplates the fundamental principle! That principle possesses all dharmas admits of no doubt. The contemplation of the middle is as in the text. From 'though without...' downward explains the fulfillment of the five eyes. Next it cites two sūtras as proof, next resolves it into a single mind, and next explains mutual function. The questions and answers are both as in the text. In citing proofs, 'Vimalakīrti says: The characteristic of not coming...' and so on adduces the first condition of walking among the six actions. 'Not seeing characteristics...' and so on adduces the first perception of visible form among the six receptions. One should know that faculties and sense-data are nothing other than the dharma-dhātu; hence it says 'not coming yet coming', and so forth. As the Si nianchu cites from Consciousness-Only: 'What is called "consciousness-only" is simply a single consciousness. It is further divided into two kinds: first, discriminative; second, non-discriminative. The discriminative consciousness is called the consciousness of consciousness; the non-discriminative is called the consciousness resembling sense-data. All worldly realms are constituted by the consciousness resembling sense-data; the dharmas of form and mind, such as the three non-natures, are originally non-dual. Since it divides into two consciousnesses, by extension it also divides into two forms. Question: How are form and consciousness identical or different? Answer: If form and mind are contrasted, there is form and there is mind; if discussing their essential nature, apart from form there is no mind, and apart from mind there is no form. If form and mind are mutually identical, when two, both are two; when one, both are one. Therefore, in the perfect exposition, one should also be able to say "form-only, sound-only, smell-only, taste-only, touch-only"—why should one solely say "consciousness-only"? If considered collectively, none fails to be fully endowed with the dharma-dhātu. Furthermore, if explained from the secondary manifestations, all sentient beings have two differences: the upper realms mostly attach to consciousness, while the lower realms mostly attach to form. If based on consciousness as consciousness-only, gathering the external toward the internal, it causes one to contemplate that internal consciousness is altogether a single consciousness. Once consciousness is empty, the ten realms are all empty; if consciousness is provisional, the ten realms are all provisional; if consciousness is the middle, the ten realms are all the middle. Focusing on the internal mind to contemplate all dharmas, contemplating the external ten realms, one immediately perceives the internal mind. Therefore, one should know that whether consciousness or form, all are form-only; whether consciousness or form, all are consciousness-only. Although form and mind are spoken of, there are merely two names; discussing the substance of the dharma, it is simply the dharma-nature. Such is the dharma-gate of the mind-ground: without moving from the tranquil site of enlightenment, bodily forms manifest in the eight assemblies. The liberations of all Buddhas are sought within the mind; the mind is the seed of Buddhahood, the mind is itself bodhi. One should use this idea to penetrate all minds and penetrate all teachings; principle, practice, stages, and so forth are explained according to this.' In discerning the stages, regarding 'if gradually seeing...' and so on: the Puxian guan says, 'If a practitioner can follow Samantabhadra's teaching to rectify mind and rectify intention, he will gradually see with his mental eye the golden-colored body of the Buddha of the East, dignified, upright, subtle, and wondrous. Having seen one Buddha, he sees another Buddha, thus seeing all the Buddhas of the East everywhere. Because his mental ideation is sharp, he sees all Buddhas of the ten directions everywhere.' Regarding 'seeing suddenly': the 'Sadāparibhūta Chapter' says, 'When that monk was about to die, in the midst of empty space he fully heard the Lotus Sūtra previously spoken by the Buddha King of Awesome Voice, twenty thousand myriad billion verses, and was able to receive and uphold them all, immediately attaining the purity of the six faculties.' The sūtra text does not speak of gradually seeing one Buddha up to all Buddhas, hence it is called 'seeing suddenly'. Next, it uses the metaphor of the great carriage to conclude the Buddha-work. Regarding 'if the eye-faculty...' and so on, this is one's own practice. Next, citing Vimalakīrti's 'in some Buddha-lands, illumination...' and so on, both self-cultivation and transforming others are called Buddha-work. When it says 'in some Buddha-lands...', this refers to transforming others. As the Laṅkāvatāra, scroll 3, says: 'In the non-blinking world and the exquisite fragrance world, causing the bodhisattvas to gaze without blinking, they attain the endurance of the non-arising of dharmas.' This is the eye as the dharma-dhātu. There are further authentic teachings; reflect upon them according to this. In the subsequent parallels, it first parallels the other receptions, next parallels the other sense faculties, and next clarifies the great carriage, as in the text. From 'if one is able...' downward encourages practice. Within the general section, first is the dharma. Next, in citing a metaphor to reprimand, 'black viper' refers simply to a long snake; it is merely an embellished variation of phrasing. Not cultivating calming and contemplation is like a long snake; having a fine understanding of calming and contemplation is like 'harboring a jewel'; having understanding without applying it is 'of no benefit'. The Dazhidulun, scroll 10, explaining that because causes are different, fruits are unequal, states: 'There was a black viper that slept harboring a maṇi jewel. An arhat begged for food and obtained none.' The treatise clarifies that although precepts were broken, merit still remained; hence, having fallen to become a viper, it still harbored a precious jewel. Now borrowing it as a rebuke, it compares having understanding yet being unable to practice to a viper harboring a jewel—of what benefit is it to the snake? Next, in citing three separate metaphors, each first presents the metaphor and next matches it. In the first metaphor, 'bestow' (ci) means to give, and also means to confer. 'Salary' (lu), the Erya says, 'is blessing.' The Xiaojing commentary says: 'Eating from the granary is called lu.' Yang Cheng says: 'In high antiquity there were no salaries; people ate wild grain. Because the court was short of food, hunters were granted deer (lu) to serve as food; hence it changed to the character lu (salary). What a commoner receives is a meager salary.' 'Xie' is the general name for weapons. 'Ji' is a short dagger-axe, a hooked lance. Guo Pu's commentary on the Fangyan says: 'A ji with small barbs inside is called a male ji.' Regarding 'if making yeast and malt...' and so on: the Shangshu says, 'Gaozong of Yin engaged Fu Yue in the wilderness of Fu Yan, saying: "If crossing a great river, I use you as a boat and oar. If a year suffers great drought, I use you as pouring rain. If making sweet wine, you alone are the yeast and malt. If making harmonized soup, you alone are the salt and plum."' Regarding 'curtains and tents': the Shuowen says, 'Side hangings are called wei; an overhead cover is called mu.' As for zhang, the Shuowen says, 'Enclosed on four sides resembling a palace chamber; when stretched out it is called a zhang.' The Huainanzi says: 'The general's draped tent.' Regarding 'warding off the charge': 'warding off' (zhe) means intercepting. 'Charge' (chong), the Shuowen says, 'means an open thoroughfare.' The Guangya says: 'To rush against, to strike and attack.' Regarding 'employing them only to be repeatedly routed': the Shuowen says, 'Bei (north/routed) means contrary; moreover, an army fleeing is called bei.' Furthermore, the north governs the yin direction, and yin governs killing; that is, those who are killed constitute an army's defeat. Regarding 'untying the topknot...' and so on: the Shangshu says, 'Reward virtues with offices; reward achievements with bounties.' Mao means to exert or encourage. Now, through perfect refutation of afflictions, one obtains the reward of the true mark. The ultimate among rewards is like untying the topknot to give the jewel. Just as all the śrāvakas arriving at the Lotus represents the height of merit, so it is compared to the wheel-turning king untying the provisional topknot to reveal the jewel of the true mark. Regarding 'wild sorcerer': a male master is called a wu (wizard/sorcerer); a female master is called a wu (sorceress), referring to yin spirits. The Shuowen says: 'A wu is an invocationer. An invocationer is the master of sacrifice who extends words of praise.' Regarding 'three matters unaccomplished': unable to destroy the demonic army, unable to eliminate afflictions, and unable to reveal the dharma-nature. Corresponding to the preceding three metaphors, this can be understood as in the text. Regarding 'distressed and weary' (ququ): it means to be troubled and bent double throughout the day. 'Army' means a multitude; twelve thousand men is called an army. In the present case of the demonic army, why must there be a fixed number? It simply means a multitude. > — English (machine translation) (machine translation) - [Previous: 7.58](https://indike.org/pramana/in.bauddha.taisho.1912.7.58) - [Next: 7.60](https://indike.org/pramana/in.bauddha.taisho.1912.7.60) - [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.7.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.59](https://indike.org/pramana/in.bauddha.taisho.1912.7.59) · Pramāṇa