[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) › 8.10 # 止觀輔行傳弘決 8.10 止觀輔行傳弘決 8.10 - **Language:** Classical Chinese ### [8.10](https://indike.org/pramana/in.bauddha.taisho.1912.8.10) 從「今言」下，廣開八句攝一切法成不思議。先列兩四句，「何以故」下釋也。先釋不住四句。初之二句可解。次第三句云「即中故不住兩亦」者，兩亦即是中道雙照，雙非即是中道雙遮，以雙照故不住雙非，以雙非故不住雙照。總而言之，秖是非一二三而一二三。次「雖不住」下，明住四句與不住四句相入相即。住不住中各但舉初二兩句，等取餘二。準文具義，亦應更釋住四句已，方與不住四句相入相即，為避煩文故便明相即。準不住義釋住四句者，即空故住調伏，即假故住不調伏，雙非故住第三句，雙照故住第四句。問：住與不住俱有第三第四，兩句並是遮照，二文何別？答：不住是不住遮照，住中是住於遮照。雖有住與不住，並是中道體用，住是中道之用，不住是中道之體。若準此意，亦應更問：住與不住俱有第一第二，與第三第四何別？應云初二單明住與不住，三四雙明住與不住。此仍別對，故作此說。若通論者，八句並是中道體用，以邊即中故，故有兩重三四二句；中即邊故，故有兩重初二二句。既觀貪欲即是八句，當知貪欲即是法界。「何以故」下，釋法界也。次「用此」下，結貪欲遍一切法隨其所屬。或復於此相即句中作隨宜說，是則隨順方便教意，及迷法者並為八句攝盡故也。依此而說，乃得名為自在說之。故知依於觀境之妙，方可窮劫說不出此。「如是體達」等者，寄能乘人釋住不住得失之相。於中先得、次失。初明得中，先明近益以釋於得。於中又先明住不住得益，次「云何」下釋也。文中引和須蜜者，具如第二卷。此住四句俱云益者，以一一句皆具諸句。雖復或云住調乃至俱觀等，以一一句中皆不思議，是故俱益。亦應更云不住調等無不得益，文無者略。「如喜根」下，次明遠益。《大論》第七釋巧拙二度中云「草筏為拙，方舟為巧。拙謂聲聞，巧謂菩薩。」如文殊白佛：「昔過無量劫，佛號師子音王，及諸眾生壽十萬億那由他歲。以三乘化人，寶樹常出不生不滅之音，聞者得道。諸菩薩眾皆得無生法忍陀羅尼三昧，新入道者不可稱計。佛涅槃後，樹無音聲。時有二比丘，一名喜根、二名勝意。喜根容儀質直，不捨世法亦不分別善法惡法。喜根弟子聰明，樂聞深義。其師不讚少欲持戒行頭陀等，但說諸法實相。語弟子言：『婬欲癡相即是實相，無所罣礙。以是方便，於眾人中無瞋無悔，得無生忍，於意法中不動如山。』勝意持戒頭陀四禪，弟子鈍根多求分別。勝意異時至喜根弟子家，讚說持戒頭陀閑靜，毀訾喜根：『此人教他入於邪見，說婬怒癡無所罣礙。是雜行人，非純清淨。』而是弟子已得法忍，問勝意言：『大德！是婬欲法名何等相？』答：『煩惱相。』又問：『內耶外耶？』答：『是煩惱不內不外。若在內者不應待緣，若在外者於我無事。』居士言：『若如此者，煩惱非內非外、非在十方，求不可得。即不生滅，云何能作煩惱事耶？』勝意聞已其心不悅，不能加報，從座起去言：『喜根誑惑諸人令著邪見。』勝意未得音聲陀羅尼，聞佛說便喜、聞外說便瞋，聞三善則喜、聞三惡則瞋。從居士家詣林樹間，至精舍中語諸比丘：『當知喜根誑惑諸人入邪見中，其言淫欲是無礙法。』是時喜根作是念言：『是人大瞋惡業所覆，當墮大罪。我今當為說其深法，作後世因。』即集眾僧一時說偈云：『淫欲即是道，恚癡亦復然』等七十餘行偈。三萬天子得無生忍，八千聲聞皆得解脫。勝意即時見身陷入地獄，受千萬億歲苦。出生人中七十四萬世，常被誹謗。無量劫中不聞佛名，是罪漸薄得聞佛法，出家為道而復捨戒，如是六萬二千世常捨於戒。無量世中作沙門，雖不捨戒諸根暗鈍。喜根菩薩今於東方，過十萬億佛剎作佛，土號寶嚴，佛號光逾日月。爾時勝意即我身是。」文殊白佛：「人有求三乘道者，不應著相而懷瞋恚。」佛問文殊：「汝聞諸偈，得何等利？」答：「我聞諸偈得離眾惡，世世利根，得諸法根本，巧說諸法，於菩薩法得最第一。」「巧觀」下，結得益相。近謂居士聞喜根說得無生忍，遠謂勝意久方得益，得益不出八句之相。「若不」下，反以失結得。自行必依於妙境，教他必位在法身，方可稱於八句體用。「若一念」等者，正明八句成不思議境。先法、次喻。喻中云「暗中樹影」等者，初譬理性暗中有明，次譬智障明中有暗，三譬神珠中道智光。此三意明明暗不二，以成不可思議境也。初文意者，「大經」第三釋三寶常住中云「譬如因樹則有影生，若有三寶即有歸依。迦葉難言：『暗中有樹而無有影。』佛言：『暗中之樹非無有影，但非肉眼之所能見，如來智眼乃能見耳。』」初佛立喻云：若有樹必有於影，若有三寶必有歸依。迦葉難者，暗樹無影，應有三寶而無歸依。佛轉答云：暗樹有影，當知三寶悉有歸依。今云凡有樹處必障光明，若障光明必有影生。暗亦有明是故生影，但非肉眼之所能見。如無明中有法性明，但非四眼之所能見。故煩惱體本不思議，但非偏小之所能了。今示煩惱即是法性，故知暗體與明不二，是故名為不思議境。「智障」下，明明中有暗。二智之體智雖曰明，體是無明，故知明體與暗不二，是故名為不思議境。「亦如」下，次為智障作初燈譬。燈如智障，暗如無明。「如是」下，觀明暗性，先喻、次合。喻中先立，「何以故」下釋。釋中意者，暗體即明、明體即暗，秖指智障即是無明。義云暗來，暗實不來，秖指二智即是無明，故云燈滅。亦指二智能破二惑，義云暗去，暗實不去。從「求暗無暗」去，正譬用智而起於照，照於明暗。從「雖無」去，合。合中先正合也。體雖不二，破蓋宛然。「破」謂破暗，「蓋」謂蓋明。「不受」等者。重顯妙境行相故也。初「不受」等，先列四句。次「新起」下，釋也。中智為新，無明為舊。理性為內，諸法為外。若以十二因緣根塵為新舊等，自是三藏通教等意。從「若世智燈」去，復以神珠喻顯中智。中智常明，不同二智兼明兼暗。始從樹影終至神珠，由識智障及燈喻等，故識中體智光不二，即指煩惱以為妙境。故總結云「觀煩惱暗即大智明」，顯佛極果無明永盡方名不來。「準上」等者，陰境不異無明故也。「如是觀時」下，二明發心。還約煩惱以為明暗，約此明暗而起弘誓。約明起慈、約暗起悲，即是約於無作四諦具發四弘，故云「俱起」，具如陰境。「為滿」下，次明安心。先寄次第三種止觀，次「善巧」下示於總別安心之相。如前五百一十二番，以明一心智眼成就。「若眼智未開」下，次明破遍。準依前文，唯闕授藥及三假中無明法性，但是文略。「於即空中」下，次明通塞也。言「翻構」者，於通起塞，故曰翻構。此則正當別相通塞。 > From "Now we say" downwards, \[the text\] extensively unfolds eight propositions that subsume all phenomena, constituting the inconceivable. First, it lists two sets of four propositions; from "Why is this?" downwards is the explanation. First, it explains the four propositions of non-abiding. The first two propositions can be understood. Next, regarding the third proposition, "Because it is identical to the Middle, one does not abide in both-are," "both-are" is none other than the Middle Way's twofold illumination, and "neither-is" is none other than the Middle Way's twofold negation. Because there is twofold illumination, one does not abide in twofold negation; because there is twofold negation, one does not abide in twofold illumination. Summing it up, it is simply that while not being one, two, or three, it is one, two, and three. Next, from "Although not abiding" downwards, it clarifies the mutual entry and mutual identity between the four propositions of abiding and the four propositions of non-abiding. Within abiding and non-abiding, it only raises the first two propositions in each case, which represents the remaining two as well. Following the text to complete the meaning, it should also further explain the four propositions of abiding before demonstrating their mutual entry and mutual identity with the four propositions of non-abiding; yet to avoid tedious writing, it directly clarifies their mutual identity. Explaining the four propositions of abiding according to the meaning of non-abiding: being identical to emptiness, one abides in subduing; being identical to provisionality, one abides in non-subduing; being neither, one abides in the third proposition; being both, one abides in the fourth proposition. Question: Both abiding and non-abiding have a third and a fourth proposition, and both propositions are negation and illumination; what is the difference between the two texts? Answer: Non-abiding means not abiding in negation and illumination; within abiding, it means abiding in negation and illumination. Although there are abiding and non-abiding, both are the essence and function of the Middle Way: abiding is the function of the Middle Way, and non-abiding is the essence of the Middle Way. If we follow this meaning, one might also ask further: Both abiding and non-abiding have a first and a second proposition; how do they differ from the third and the fourth? One should answer that the first two singly clarify abiding and non-abiding, while the third and fourth jointly clarify abiding and non-abiding. This is still said in terms of distinct pairing. If discussed comprehensively, all eight propositions are the essence and function of the Middle Way: because the extremes are identical to the Middle, there are two sets of the third and fourth propositions; because the Middle is identical to the extremes, there are two sets of the first and second propositions. Since one contemplates that craving is identical to the eight propositions, one should know that craving is identical to the dharma-dhātu. From "Why is this?" downwards explains the dharma-dhātu. Next, from "Using this" downwards concludes that craving pervades all phenomena according to what it belongs to. Or again, within these mutually identical propositions, one presents teachings according to what is appropriate; this is because they conform to the intended meaning of the expedient teachings, and also because those deluded about phenomena are entirely subsumed by the eight propositions. Teaching in accordance with this can then be called preaching with mastery. Therefore, one knows that only by relying on the wondrousness of the contemplated object can one preach for exhaustive kalpas without departing from this. "Understanding thus," etc., uses the persons capable of riding \[the vehicle\] to explain the characteristics of gain and loss regarding abiding and non-abiding. Therein, first is gain, then loss. In first clarifying gain, it first clarifies the immediate benefit to explain the gain. Therein, it also first clarifies that abiding and non-abiding obtain benefit, and next explains it from "How so?" downwards. The text cites Vasumitra, as fully presented in the second fascicle. That these four propositions of abiding all speak of benefit is because every single proposition contains all the other propositions. Although it may say "abiding in subduing" down to "jointly contemplating," etc., because each and every proposition is inconceivable, they all bring benefit. One should also say that not abiding in subduing, etc., never fails to bring benefit; that it is absent from the text is merely an abbreviation. From "Like Xigen" downwards, it next clarifies the distant benefit. In the seventh fascicle of the Dazhidulun, explaining the clumsy and skillful cross-river crossings, it says: "A grass raft is clumsy, a raft of paired boats is skillful. 'Clumsy' refers to the śrāvakas, and 'skillful' refers to the bodhisattvas." As Mañjuśrī addressed the Buddha: "In the past, immeasurable kalpas ago, there was a buddha named Lion Sound King (Siṃhaghoṣarāja), and the lifespan of all sentient beings was ten trillion nayutas of years. He transformed people through the three vehicles. Jewelled trees constantly emitted the sound of neither arising nor ceasing, and those who heard it attained the path. The assembly of bodhisattvas all attained the tolerance of the non-arising of dharmas, dhāraṇīs, and samādhis, and those newly entering the path were beyond reckoning. After the Buddha entered nirvāṇa, the trees ceased to make sound. At that time there were two monks: one named Xigen (Pleasure-Root) and the other named Shengyi (Superior-Intent). Xigen's deportment was straightforward and natural; he did not abandon worldly phenomena, nor did he discriminate between good phenomena and evil phenomena. Xigen's disciples were intelligent and delighted in hearing profound meanings. Their master did not praise having few desires, keeping the precepts, or practicing the dhūta austerities; he spoke only of the true mark of all phenomena. He said to his disciples: 'The characteristics of lust and delusion are none other than the true mark, without any obstruction. Through this expedient, among crowds of people one is without anger and without regret, attains the tolerance of non-arising, and remains unshakeable like a mountain amidst mental dharmas.' Shengyi maintained the precepts, practiced the dhūta austerities, and had the four dhyānas, while his disciples had dull faculties and sought much discrimination. On another occasion Shengyi went to the home of Xigen's disciples. He praised and spoke of maintaining precepts, the dhūta austerities, and quiet seclusion, and disparaged Xigen, saying: 'This man teaches others to enter into wrong views, preaching that lust, anger, and delusion are without obstruction. He is a practitioner of mixed conduct, not pure and unadulterated.' But this disciple had already attained the tolerance of dharmas and asked Shengyi: 'Venerable Sir! What kind of characteristic is this phenomenon of lust named?' He replied: 'The characteristic of affliction.' He asked again: 'Is it internal or external?' He replied: 'This affliction is neither internal nor external. If it were internal, it should not depend on conditions; if it were external, it would have nothing to do with me.' The householder said: 'If it is like this, affliction is neither internal nor external, nor is it in the ten directions; sought, it cannot be found. Since it neither arises nor ceases, how could it perform the work of affliction?' When Shengyi heard this, his mind was displeased, and unable to give any reply, he rose from his seat and left, saying: 'Xigen deceives and deludes people, causing them to cling to wrong views.' Shengyi had not yet attained the sound dhāraṇī: hearing the Buddha speak, he was joyful; hearing outsiders speak, he was angry; hearing of the three wholesome paths, he was joyful; hearing of the three unwholesome paths, he was angry. Leaving the householder's home, he went into the woods, and arriving at the monastery, he said to the monks: 'You should know that Xigen deceives and deludes people into entering wrong views, saying that lust is an unobstructed dharma.' At that time Xigen thought to himself: 'This man is overcome by the evil karma of great anger and is destined to fall into great guilt. I must now preach the profound Dharma for him to serve as a cause for future lives.' He then gathered the saṃgha and recited verses together: 'Lust is none other than the Way, and anger and delusion are also likewise,' in more than seventy lines of verse. Thirty thousand sons of gods attained the tolerance of non-arising, and eight thousand śrāvakas all attained liberation. Shengyi immediately saw his body sink into hell, where he suffered agony for tens of billions of years. When born among humans, for 740,000 lifetimes he was constantly slandered. For immeasurable kalpas he did not hear the name of a buddha. When this guilt gradually lessened, he was able to hear the Buddhadharma, left the household life to practice the Way, but again abandoned the precepts; like this, for 62,000 lifetimes he constantly abandoned the precepts. For immeasurable lifetimes he was a śramaṇa, and though he did not abandon the precepts, his faculties were dark and dull. Bodhisattva Xigen has now, in the east, past a hundred billion buddha-realms, become a buddha; his land is named Jeweled Adornment (Ratnavyūha), and the buddha is named Light Surpassing Sun and Moon. At that time Shengyi was none other than myself." Mañjuśrī addressed the Buddha: "If a person seeks the path of the three vehicles, they should not cling to characteristics and harbor anger." The Buddha asked Mañjuśrī: "When you heard those verses, what kind of benefit did you obtain?" He replied: "Hearing those verses, I came to leave behind all evils, possessed sharp faculties life after life, attained the root of all dharmas, skillfully preached all dharmas, and attained the supreme foremost among the bodhisattva dharmas." From "skillfully contemplating" downwards concludes the characteristics of obtaining benefit. The immediate refers to the householder who, hearing Xigen's preaching, attained the tolerance of non-arising; the distant refers to Shengyi who obtained benefit only after a long time. Obtaining benefit does not go beyond the characteristics of the eight propositions. From "If not" downwards uses loss conversely to conclude gain. One's own practice must rely on the wondrous object; teaching others must be at the rank of the dharma-body; only then can one correspond to the essence and function of the eight propositions. "If in a single thought," etc., directly clarifies that the eight propositions constitute the inconceivable object. First is the doctrine, then the similes. In the similes, "the shadow of a tree in darkness," etc.: the first illustrates that within the darkness of the fundamental nature there is brightness; the second illustrates that within the brightness of the cognitive obstacle there is darkness; the third illustrates the light of Middle Way wisdom of the wish-fulfilling jewel. These three meanings clarify that brightness and darkness are non-dual, so as to constitute the inconceivable object. The meaning of the first text is that the third fascicle of the Great \[Parinirvāṇa\] Sūtra, in explaining the eternity of the Three Jewels, says: "Just as a shadow arises because of a tree, if there are the Three Jewels, there is refuge. Kāśyapa objected: 'There is a tree in darkness, yet there is no shadow.' The Buddha said: 'A tree in darkness is not without a shadow; it is simply not something that can be seen by the physical eye, but can only be seen by the Tathāgata's eye of wisdom.'" First, the Buddha established the simile: If there is a tree, there must be a shadow; if there are the Three Jewels, there must be refuge. Kāśyapa's objection was: A dark tree has no shadow, so there should be Three Jewels without refuge. The Buddha turned and replied: A dark tree has a shadow; you should know that the Three Jewels all have refuge. Here it says: wherever there is a tree, light is inevitably blocked; if light is blocked, a shadow inevitably arises. Darkness also possesses light, and therefore a shadow arises, yet it is not something that the physical eye can see. Just so, within ignorance there is the light of the dharma-nature, yet it is not something that the four eyes can see. Therefore, the essence of affliction is fundamentally inconceivable, but it is not something that biased and small \[capacities\] can comprehend. Now, demonstrating that affliction is none other than the dharma-nature, we therefore know that the essence of darkness and brightness are non-dual; hence it is called the inconceivable object. From "cognitive obstacle" downwards clarifies that within brightness there is darkness. Although the wisdom of the two wisdoms' essence is called brightness, its essence is ignorance; therefore we know that the essence of brightness and darkness are non-dual, and hence it is called the inconceivable object. From "also like" downwards next provides the simile of the lamp for the cognitive obstacle: the lamp is like the cognitive obstacle, and the darkness is like ignorance. From "like this" downwards contemplates the nature of brightness and darkness: first the simile, then the application. In the simile, it is first established; from "Why is this?" downwards is the explanation. The meaning in the explanation is: the essence of darkness is brightness, and the essence of brightness is darkness; this simply points out that the cognitive obstacle is ignorance. In principle one speaks of darkness coming, yet darkness does not truly come; it simply points out that the two wisdoms are ignorance, hence it says the lamp is extinguished. It also points out that the two wisdoms can destroy the two afflictions; in principle one speaks of darkness departing, yet darkness does not truly depart. From "seeking darkness, there is no darkness" onwards directly illustrates using wisdom to give rise to illumination, illuminating brightness and darkness. From "although there is no" onwards is the application. Within the application, it first directly applies it: although the essence is non-dual, destroying and covering remain distinct. "Destroying" refers to destroying darkness; "covering" refers to covering brightness. "Not receiving," etc., further reveals the operational characteristics of the wondrous object. First, "not receiving," etc., lists the four propositions. Next, from "newly arisen" downwards is the explanation. The wisdom of the Middle is the new, and ignorance is the old. The fundamental nature is internal, and the various dharmas are external. If one takes the twelve links of dependent origination and the sense-faculties and objects as new and old, etc., that is naturally the intention of the Tripiṭaka and shared teachings. From "If the worldly wisdom lamp" onwards, it further uses the wish-fulfilling jewel simile to reveal the wisdom of the Middle. The wisdom of the Middle is constantly luminous, unlike the two wisdoms which combine brightness and darkness. Beginning from the tree's shadow and ending with the wish-fulfilling jewel, through recognizing the cognitive obstacle and the lamp simile, etc., one therefore recognizes that the essence of the Middle and the light of wisdom are non-dual; this directly points to affliction as being the wondrous object. Therefore, the summary conclusion states, "contemplating the darkness of affliction as being the brightness of great wisdom," revealing that only when ignorance is forever exhausted in the ultimate fruit of buddhahood is it called not coming. "Following the above," etc., is because the aggregate object is not different from ignorance. From "When contemplating thus" downwards, the second part clarifies arousing the aspiration \[for awakening\]. It still takes affliction as brightness and darkness, and relying on this brightness and darkness it arouses the universal vows. Relying on brightness it arouses loving-kindness, and relying on darkness it arouses compassion; this is fully arousing the four universal vows relying on the uncreated four noble truths, hence it says "arising together," fully as in the aggregate object. From "In order to fulfill" downwards next clarifies calming the mind. First it draws upon the three successive types of calming and contemplation; next, from "skillfully" downwards shows the general and specific characteristics of calming the mind. As previously explained with the 512 turns, this clarifies the fulfillment of the wisdom eye of the single mind. From "If the eye and wisdom are not yet opened" downwards next clarifies universal refutation. Following the previous text, it only lacks imparting medicine and the ignorance and dharma-nature among the three provisionals; this is merely an abbreviation in the text. From "Within being identical to emptiness" downwards next clarifies pass and blockage. As for the word "contrived," it means giving rise to a blockage where there is a pass; hence it is called contrived. This precisely corresponds to the distinct characteristics of pass and blockage. > — English (machine translation) (machine translation) - [Previous: 8.9](https://indike.org/pramana/in.bauddha.taisho.1912.8.9) - [Next: 8.11](https://indike.org/pramana/in.bauddha.taisho.1912.8.11) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1912.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.8.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.10](https://indike.org/pramana/in.bauddha.taisho.1912.8.10) · Pramāṇa