[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) › 8.31 # 止觀輔行傳弘決 8.31 止觀輔行傳弘決 8.31 - **Language:** Classical Chinese ### [8.31](https://indike.org/pramana/in.bauddha.taisho.1912.8.31) 次明修止觀者，思議境中亦應有上中下罪，文中已有地獄罪竟。若因病故，諂誑求活，即鬼界也。或求眷屬將養病身，即畜生界也。「造三善界」者，文中乃是通總之言。雖知因果，而常猜忌不病之人，謂我善心勝於健者，是修羅界。善心無改，是為人界。誓持十善，是為天界。「怖畏生死是聲聞界」者，亦如《毘曇》、《婆沙》云「差摩比丘病極重，諸比丘令陀摩比丘往問訊。差摩言：『我病不差，猶如壯士取於劣者，繩繫其頭兩手急絞，我之頭痛亦復如是。又如屠者以刀割牛腹，我之腹痛亦復如是。亦如壯者取一劣者，懸著火上火炙其足，我之足痛亦復如是。』陀摩還，具白諸比丘如上諸事。諸比丘復令重往語言：『佛說五受陰，汝能少分觀察非我非我所不？』答言：『能觀。』後復更令陀摩問之：『能觀五陰得阿羅漢果不？』亦如教。如是觀故得漏盡，平復痛差。」又《增一》中「均頭比丘病，怨如來不看。佛及諸比丘往看，問言：『何如，所苦損無？』佛又問：『汝修七覺意不？』比丘言：『病。』佛言：『藥中之要，不過七覺。』令比丘受持。」次從「又觀此病」去，緣覺界。此文難見，須分為五。初推現果知往因；次推現因知現果；三從「狂渴人」下，觀現果息現因；四從「若不隨」下，現因息故十二支息；五從「既不得」下，結成支佛界。初如文。次文又二：初觀有支以至名色；次從「觀此根大」下，推現名色以至於識。初如文。次文又二：先推現色、次推於識。初文又二：初推色從緣生故無自性、次推色從心生故無自性。初文又二：初推五行、次推五藏。初文又二：先橫、次竪。次推五藏亦二：先橫、次竪。從「如是」下、次推色從心生故無自性，於中先橫、次竪。初橫者，明由心持四大，故四大不壞。識生諸心，故識如地。想取像貌，如風動轉。受性領納，如火堅物。行心為作，如水去來。次「此之」下，竪推四心展轉相生皆無自性。次「識從」下，次推現識從往業生。「如狂渴」下，次推現果息現因中，先譬推、次「亦復不得」四字譬息。「南走」下合推，「如是」下合息。次「若不隨」下因息。「既不得」下，總結十二支滅，故云不得也。異於漸破，名為不得。為成十界義故，是故三藏但出聲聞，通教但出緣覺。「又觀」下，三藏菩薩。先列六蔽，次「今以」下明願行。初六蔽中，初是慳。「亦是持戒」下，破戒。「亦是心志」下，瞋恚也。「亦是精進」下，懈怠。言「補禳」者，有精進者，內則補助正道、外則禳於災難。「亦是無禪」下，亂意。既有病已，唯專愛身，忘於正念，故云「所動」。「亦是少智慧」下，愚癡，不達苦空。次願行中，先願、次行，願即四弘、行即六度。初之四字是檀。「順理」兩字是尸，「安忍」兩字是忍，「勤加」兩字是進，「正意」兩字是禪，「覺悟無常」四字是智。次通別菩薩，如文可見。菩薩界中既為三別，由發心所期、智願各異，同懷利物並名菩薩。兩教二乘有離有合，智異界一，思應可知。又初標十界皆名思議，今此釋中但至別教。佛界亦可指別初地，以別初地證道同圓。亦可一教總名菩薩，以別教道通始終故。具如第二卷中已料簡竟。 > Next, in explaining the practitioner of calming and contemplation: within the conceivable object there should also be superior, middling, and inferior offenses; the text has already finished dealing with the offenses of hell. If, on account of illness, one acts with flattery and deceit to seek survival, that is the ghost realm. Or if one seeks followers to nurse one's sick body, that is the animal realm. 'Creating the three good realms' in the text is a general statement. Although knowing cause and effect, one who constantly harbors suspicion and jealousy toward healthy people, thinking, 'My good mind is superior to that of the healthy,' is in the asura realm. If the good mind remains unaltered, that is the human realm. Vowing to uphold the ten good deeds is the heavenly realm. As for 'Fearing birth and death is the śrāvaka realm,' this is also as the Abhidharma and the \*Vibhāṣā\* state: 'The bhikṣu Kṣema was extremely ill, and the bhikṣus sent the bhikṣu Dharma to inquire after his health. Kṣema said, "My illness does not abate; it is just like a strong man seizing a weak man, binding his head with rope and twisting it tightly with both hands—my headache is just like this. It is also like a butcher slicing an ox's belly with a knife—my abdominal pain is just like this. It is also like a strong man taking a weak man, hanging him over a fire, and scorching his feet with the flame—the pain in my feet is just like this." Dharma returned and reported in detail all the above matters to the bhikṣus. The bhikṣus had him go again and say to him, "The Buddha taught the five appropriated aggregates; can you contemplate them to some extent as not self and not belonging to self?" He answered, "I can contemplate \[them\]." Later, they again had Dharma ask him, "Can you, by contemplating the five aggregates, attain the fruit of an arhat?" He also followed the instructions. Through contemplating in this way, he exhausted all outflows, recovered, and his pain ceased.' Furthermore, in the \*Ekottarika-āgama\*: 'The bhikṣu Cunda was ill and resented that the Tathāgata did not come to visit him. The Buddha and the bhikṣus went to visit him and asked, "How are you? Has your suffering diminished at all?" The Buddha also asked, "Do you cultivate the seven factors of awakening?" The bhikṣu said, "I am ill." The Buddha said, "Among medicines, the essential does not surpass the seven factors of awakening." He then had the bhikṣu accept and uphold them.' Next, from 'Again, contemplating this illness' onward is the pratyekabuddha realm. This text is difficult to follow and must be divided into five parts: first, deducing the past cause from the present effect; second, deducing the present effect from the present cause; third, from 'a person crazed with thirst' onward, contemplating the present effect to cease the present cause; fourth, from 'if one does not follow' onward, because the present cause ceases, the twelve links cease; fifth, from 'since it cannot be attained' onward, concluding with the establishment of the pratyekabuddha realm. The first is as in the text. The second text again has two parts: first, contemplating the link of existence down to name-and-form; second, from 'contemplating these sense faculties and great \[elements\]' onward, deducing from the present name-and-form down to consciousness. The first is as in the text. The second text again has two parts: first, deducing the present form; second, deducing consciousness. The first text again has two parts: first, deducing that form arises from conditions and therefore lacks self-nature; second, deducing that form arises from the mind and therefore lacks self-nature. The first text again has two parts: first, deducing the five phases; second, deducing the five viscera. The first text again has two parts: first, horizontally; second, vertically. Deducing the five viscera also has two parts: first, horizontally; second, vertically. From 'thus' onward, next is deducing that form arises from the mind and therefore lacks self-nature, within which there is first horizontally and then vertically. First, 'horizontally' clarifies that because the mind sustains the four great elements, the four great elements do not disintegrate. Consciousness produces all mental states, so consciousness is like the earth. Conception grasps images and features, like wind moving. Sensation by nature receives and accepts, like fire hardening things. The mental state of conditioning acts and performs, like water coming and going. Next, from 'these' onward, vertically deducing that the four mental states mutually produce each other and are all devoid of self-nature. Next, from 'consciousness from' onward, next is deducing that the present consciousness arises from past karma. From 'like crazed with thirst' onward, next within deducing the present effect to cease the present cause, there is first the deduction by simile, and next the four characters 'likewise cannot be attained' as the cessation by simile. From 'running south' onward matches the deduction; from 'in this way' onward matches the cessation. Next, from 'if one does not follow' onward is the cessation of the cause. From 'since it cannot be attained' onward summarizes the cessation of the twelve links; hence it says 'cannot be attained.' Because it is different from gradual destruction, it is called 'cannot be attained.' In order to establish the meaning of the ten realms, the Tripiṭaka \[teaching\] here only presents the śrāvaka, and the shared teaching only presents the pratyekabuddha. From 'again contemplating' onward is the Tripiṭaka bodhisattva. First the six hindrances are listed; next, from 'now with' onward clarifies vows and practices. Among the first six hindrances, the first is stinginess. From 'it is also upholding the precepts' onward is breaking precepts. From 'it is also the resolve of the mind' onward is anger. From 'it is also vigor' onward is laziness. As for 'supplementing and averting,' one who has vigor internally supplements the correct path and externally averts calamities and disasters. From 'it is also lack of dhyāna' onward is mental distraction. Having fallen ill, one exclusively cherishes the body and forgets right mindfulness; hence it says 'shaken by.' From 'it is also lack of wisdom' onward is ignorance, failing to realize suffering and emptiness. Next, in vows and practices, first are the vows, and next are the practices: the vows are the four great vows, and the practices are the six perfections. The first four characters are dāna (giving). The two characters 'conforming to principle' are śīla (precepts); the two characters 'patient endurance' are kṣānti (patience); the two characters 'diligently applying' are vīrya (vigor); the two characters 'correct intention' are dhyāna (meditation); the four characters 'awakening to impermanence' are prajñā (wisdom). Next, the bodhisattvas of the shared and distinctive teachings can be seen in the text. Since there are three distinctions within the bodhisattva realm, because their aspirations at the initial arousing of the mind, wisdoms, and vows are each different, yet they equally cherish benefiting sentient beings, they are all named bodhisattvas. The two vehicles of the two teachings are separated in some places and combined in others; their wisdoms differ while their realm is one, which should be understood upon reflection. Furthermore, the ten realms initially indicated are all termed conceivable, but in this explanation here it only reaches the distinctive teaching. The Buddha realm can also refer to the first stage of the distinctive \[teaching\], because the distinctive first stage realizes the path identically with the perfect \[teaching\]. Alternatively, the single teaching can be comprehensively named bodhisattva, because the distinctive teaching's path runs through beginning to end. This has already been fully analyzed in the second fascicle. > — English (machine translation) (machine translation) - [Previous: 8.30](https://indike.org/pramana/in.bauddha.taisho.1912.8.30) - [Next: 8.32](https://indike.org/pramana/in.bauddha.taisho.1912.8.32) - [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.8.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.31](https://indike.org/pramana/in.bauddha.taisho.1912.8.31) · Pramāṇa