[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) › 8.8 # 止觀輔行傳弘決 8.8 止觀輔行傳弘決 8.8 - **Language:** Classical Chinese ### [8.8](https://indike.org/pramana/in.bauddha.taisho.1912.8.8) 次云「小乘中多用」下，以四悉判治。《大論》云「餘經多用三悉檀」，即指三藏經名之為餘。若通論者，大小俱四。今捨通從別，故且依論。前陰入中意亦如是，雖復通具，但在通圓，藏別必無用第一義而為治也。「空無生中」等者，正宗無生第一義相，如夢中救火，能所俱無。次「修止觀」者，從此已下訖菩薩境，觀法同前，但對境有殊，隨病別說。今先正明十觀、次會異名。先十法者，先思議境中，畜以無慚為本，故使亡於禮度。禮度在人，故失禮度名失人種。「亦慳他家」者，非但己境不欲人侵，亦不欲人侵他欲境。鬼以慳貪為本，復以諂故慳他。「鴆陷」者，陷他如鴆故也。郭注《山海經》及《廣雅》云「其鳥身有毒，大如鶚，紫綠色，頸長嘴赤，長七八寸而食蛇。雄名運日，雌名陰諧。以其尾歷食，食則殺人。」故以言之。「婚」者昏也，昏時行禮，故曰婚也。《爾雅》云「婿名為姻，婦名為婚。」「娉」者娶也，《周禮》曰「眾來曰頫，寡來曰娉。」頫字（土調切）。娉者，謂執玉帛而趣問也。「撙節」者，有禮儀也。《禮》云「君子恭敬撙節。」「鄙人欲麁」者，如難陀等。「又觀欲心訶棄」等者，棄如棄蓋中，呵如呵欲中，以呵棄故發得初禪，雖勝難陀，尚未出色。又「若觀欲是蔽而行於捨乃至癡」者，略舉六中初後二蔽。 > Next, the passage stating, "In the Small Vehicle they mostly use..." determines the cures in terms of the four siddhāntas. The Dazhidulun says, "Other sūtras mostly use three siddhāntas," which refers to the Tripiṭaka sūtras by designating them as 'other.' Speaking comprehensively, both the great and the small possess all four. Now, setting aside the comprehensive to follow the specific, we temporarily rely on the treatise. The meaning in the previous \[discussion of\] the aggregates and sense-bases is also like this: although they are comprehensively possessed, they exist only in the shared and perfect \[teachings\]; the Tripiṭaka and distinctive \[teachings\] never use the ultimate truth as a cure. The phrase "within emptiness and unarisenness..." represents the definitive mark of the ultimate truth of the unarisen, like extinguishing a fire in a dream, where both the subject and object are non-existent. Next, regarding "cultivating calming and contemplation": from this point down to the bodhisattva object, the contemplation methods are the same as before, differing only in the objects they confront, explained separately according to the ailment. Now we first directly clarify the ten contemplations, and next correlate different names. Regarding the first, the ten dharmas: first, in the conceivable object, beasts have shamelessness as their basis, which leads them to lose etiquette and standards. Etiquette and standards pertain to humans, so losing etiquette and standards is called losing the human seed. "Also begrudging other families": not only does one not want others to encroach on one's own sphere, but one also does not want others to encroach on the sphere of desire belonging to others. Ghosts have greed and stinginess as their basis, and furthermore, out of flattery, they begrudge others. "Poisonous entrapment" (zhenxian): because it entraps others like the zhen bird. Guo's commentary on the Shanhaijing and the Guangya states: "This bird's body is poisonous. It is as large as an osprey, purple-green in colour, with a long neck and a red beak seven or eight inches long, and it eats snakes. The male is called Yunri; the female is called Yinxie. When it trails its tail across food, eating it kills people." Hence it is said in this way. "Hun" (marriage) means dusk; because the rites are performed at dusk, it is called hun. The Erya says: "The husband is called yin, the wife is called hun." "Ping" means to marry. The Rites of Zhou says: "Coming in numbers is called fu; coming few in number is called ping." The character fu is pronounced tu-diao. Ping refers to holding jade and silk while hastening to make inquiries. "Self-restraint" (zunjie) means possessing proper decorum. The Book of Rites says: "The gentleman is reverent and exercises self-restraint." "A vulgar person whose desire is coarse": like Nanda and others. "Again, contemplating the mind of desire, reproaching and discarding it...": discarding is as in discarding the hindrances, and reproaching is as in reproaching desire; because one reproaches and discards it, one develops the first dhyāna, which, though superior to Nanda, has not yet transcended the form realm. Again, "if one contemplates desire as an obscuration and practices giving... down to delusion": this briefly mentions the first and last of the six obscurations. > — English (machine translation) (machine translation) - [Previous: 8.7](https://indike.org/pramana/in.bauddha.taisho.1912.8.7) - [Next: 8.9](https://indike.org/pramana/in.bauddha.taisho.1912.8.9) - [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.8.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.8](https://indike.org/pramana/in.bauddha.taisho.1912.8.8) · Pramāṇa