[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) › 8.14 # 止觀輔行傳弘決 8.14 止觀輔行傳弘決 8.14 - **Language:** Classical Chinese ### [8.14](https://indike.org/pramana/in.bauddha.taisho.1912.8.14) 「又觀」下，次明道品。文相既略，便結枯榮及以三脫。「若遮障」下，次明對治。來意但列事治，不暇明於合行之相。外貪欲等一十二治，前文所指即此文是，四分各三故成十二。次釋文中，觀於他身成九想故，故治外貪。背捨先觀自身骨鎖，故能治內。勝處因於自身骨人，觀成漸見十方依正，是故能治自他貪欲。違法瞋者，瞋他順理，故觀眾生作己親想。順法瞋者，瞋他違理，事雖順理，瞋違觀心。故觀諸法及眾生空，乃至涅槃亦不可得。戲論瞋者，橫於諸法而計性實，或執權破實、或執實破權。如《淨名》云「若言我當見苦斷集，是則戲論，非求法也。」二乘執權尚成戲論，況今凡下諍計是非，當觀法性無權無實絕諸名字。二世三世，具如第七。言「一念」者，非謂極促一剎那時，謂善惡業成名為一念。異於三世二世連縛等相，故名一念。皆是無常，故無性實，具如《法界次第》中釋名義。《俱舍》、《婆沙》委論，具有四種十二因緣：一者剎那、二者連縛、三者分位、四者遠續。後三秖是三世因緣，以約能順生後等受，故開三耳。論中仍闕二世因緣。《大論》「問：佛說因緣甚為難解，云何令於癡人觀耶？答：非如牛等令觀因緣。求實道者生於邪見，名為癡人。」「於未開頃」下，次明次位中云「鼠唧」等者，不達諦理謬說即名，何異怪鼠作唧唧聲。即聲無旨，濫擬生死即是涅槃。亦如怪鳥作空空聲，豈得濫同重空三昧？故下合云「所以成怪」。「叨」者，貪也。「若內外」下，安忍。「得是」下，離愛。以大車譬，如文。下去諸十法後皆譬大車，豈可不信是法華妙乘？次「是名」下，結也。一切諸法不出十乘，故以十乘結攝總示。「亦名」等者，會前煩惱十乘觀法異名令同。前觀煩惱即是法界，「亦名行於非道乃至不斷而入涅槃」等，即是會前十觀異名。 > From "Again, contemplates" downward, it next explains the aids to the path. Since the textual features are concise, they immediately conclude with withering and blooming, as well as the three liberations. From "If hindered and obstructed" downward, it next explains the antidotes. The intention here is only to list the antidotes in practice, with no leisure to clarify the aspects of integrated practice. The twelve antidotes for external greed and so forth are precisely what was pointed to in the preceding text; as each of the four divisions has three, they form twelve. Next, in interpreting the text: because one contemplates the bodies of others to accomplish the nine visualizations, this remedies external greed. The renunciations (aṣṭa-vimokṣāḥ) first contemplate the skeleton of one's own body, and thus are able to remedy internal \[greed\]. The stations of mastery (abhibhv-āyatanani), based upon the skeleton of one's own body, once the contemplation is accomplished, gradually perceive the objective and subjective realms of the ten directions; therefore, they can remedy both self and other's greed. Anger contrary to the Dharma is anger at others who accord with the principle; therefore, one contemplates sentient beings with the thought of them being one's own kin. Anger conforming to the Dharma is anger at others who violate the principle; although the action accords with the principle, the anger conflicts with the contemplative mind. Therefore, one contemplates that all dharmas and sentient beings are empty, up to the point that nirvāṇa itself is unattainable. Anger born of frivolous discourse is arbitrarily hypothesizing a real inherent nature in phenomena, either clinging to the provisional to refute the real, or clinging to the real to refute the provisional. As the Vimalakīrti says: "If one says, 'I shall see suffering and eradicate its accumulation,' this is frivolous discourse, not seeking the Dharma." When even the two vehicles' clinging to the provisional amounts to frivolous discourse, how much more so for ordinary base people nowadays wrangling over right and wrong? One ought to contemplate that the dharma-nature is neither provisional nor real, transcending all designations. The two times and three times are fully explained as in the seventh fascicle. The expression "a single thought-moment" does not mean an extremely brief single kṣaṇa; it means the completion of good or bad karma is called a single thought-moment. Being distinct from the connected aspects of the three times and two times, it is called a single thought-moment. All are impermanent, hence they lack a real nature, just as explained regarding names and meanings in the Facidaci. The detailed discussions in the Kośa and the Vibhāṣā possess four kinds of twelvefold dependent origination: first, instantaneous; second, connected; third, sequential-staged; fourth, prolonged. The latter three are simply the dependent origination of the three times; they are split into three merely in reference to their ability to produce subsequent retributions. The treatises still lack the dependent origination of the two times. The Dazhidulun states: "Question: The Buddha taught that dependent origination is exceedingly difficult to understand; why then did he have foolish persons contemplate it? Answer: It was not to have them contemplate dependent origination like oxen and the like. Those who seek the real path but give rise to wrong views are called foolish persons." From "During the time when it has not yet opened" downward, next clarifies the stages of progression, where it says "a rat squeaking" and so on. Failing to penetrate the principle of the truths and mistakenly speaking of "identity": how is this different from a strange rat making a squeaking sound? The sound has no meaning, yet it is presumptuously equated with samsara being identical to nirvāṇa. It is also like a strange bird crying "cuckoo/empty": how could it be presumptuously equated with the twofold emptiness samādhi? Hence the integration below says: "Therefore it becomes monstrous." "Dao" means greedy. From "If internal and external" downward: patient endurance. From "Having attained this" downward: leaving attachment. Using the simile of the great cart, as in the text. Following below, after all the sets of ten dharmas, they are all compared to the great cart; how could one not believe that this is the wonderful vehicle of the Lotus? Next, from "This is called" downward: the conclusion. All dharmas do not go beyond the ten vehicles; hence they are subsumed and demonstrated in summary by the ten vehicles. "Also called" and so forth: integrates the previous different designations for the contemplation of the ten vehicles of affliction to make them identical. Previously, contemplating that afflictions are identical to the dharma-dhātu, "is also called practicing the non-path up to not cutting off and yet entering nirvāṇa" and so on, is precisely integrating the different designations of the previous ten contemplations. > — English (machine translation) (machine translation) - [Previous: 8.13](https://indike.org/pramana/in.bauddha.taisho.1912.8.13) - [Next: 8.15](https://indike.org/pramana/in.bauddha.taisho.1912.8.15) - [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.8.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.14](https://indike.org/pramana/in.bauddha.taisho.1912.8.14) · Pramāṇa