[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) › 9.17 # 止觀輔行傳弘決 9.17 止觀輔行傳弘決 9.17 - **Language:** Classical Chinese ### [9.17](https://indike.org/pramana/in.bauddha.taisho.1912.9.17) ○次明通明者，初來意中，言「見三十六物」者，前特勝中明三十六，與此不異。又諸文皆云內外中間各十二物，唯《禪門》中但分內外，外有十物、內二十六，於中二十二是地、十四是水，而不分名相所屬地水。應云髮、毛、爪、齒、薄皮、厚皮、筋、肉、骨、髓（十），脾、腎、肝、膽、肺、大腸、小腸、心、胃、胞（十），屎、尿、垢、汗、淚、涕、唾、膿、血、脈（十），黃痰、白痰、癊、肪、𦙽、腦膜（六）。此三十六中，髮、毛、爪、齒、垢、汗、淚、涕、唾、屎、尿，此十屬外，餘者屬內。十中，除髮、毛、爪、齒，加膿、血、肪、𦙽、黃痰、白痰、癊、髓腦，此十四屬水，餘者屬地。若各分十二，隨相可知。「華嚴」等者，《禪門》中「問：何名通明？答：此禪觀法無別名目。北國諸師修得此禪，欲以示人，既不知名，立名不定。試欲安置根本禪中，而法相逈異，若對特勝名目全殊，始對背捨觀行條別，所以諸師名為通明。又有二解。初云，修時三事通觀，故名為通。此法明淨能開心眼，觀一達三所見無障，故名為明。此釋與今文異。又更一釋與今文同。所以得通明名者，因中說果故云通明。」問：若爾，餘禪亦得，何但此耶？答：餘禪雖得，不如此疾，是故諸師以之為名。問：《大集》中釋名為如心，乃至住大住等，何不依之而名通明耶？答：《大集經》中但云寶炬，名猶通漫，未足可以與諸禪辯異。《請觀音》中觀於心脈，亦似此禪，故云「是此意」也，亦未足釋此禪名也。從「當知」下，既無的判，是故但以通明為名。 > Next, explaining penetrative luminosity: first, in the purpose, regarding "seeing the thirty-six substances": thirty-six was explained in the preceding extraordinary excel, which is no different from this. Furthermore, all texts say twelve substances each for the internal, external, and intermediate, whereas only the \*Chanmen\* divides them merely into external and internal, the external having ten substances and the internal twenty-six, among which twenty-two are earth and fourteen are water, yet without dividing the terminology into their respective earth and water. They should be: hair, body hair, nails, teeth, thin skin, thick skin, sinews, flesh, bone, marrow (ten); spleen, kidneys, liver, gallbladder, lungs, large intestine, small intestine, heart, stomach, bladder (ten); feces, urine, grime, sweat, tears, nasal mucus, saliva, pus, blood, vessels (ten); yellow phlegm, white phlegm, chest fluid, fat, grease, brain and membrane (six). Among these thirty-six, hair, body hair, nails, teeth, grime, sweat, tears, nasal mucus, saliva, feces, and urine—these ten belong to the external, and the rest belong to the internal. Among the ten, excluding hair, body hair, nails, and teeth, and adding pus, blood, fat, grease, yellow phlegm, white phlegm, chest fluid, marrow and brain—these fourteen belong to water, and the rest belong to earth. If each is divided into twelve, they can be known according to their characteristics. > > Regarding "the \*Avataṃsaka\*" and so forth: in the \*Chanmen\*: "Question: Why is it called penetrative luminosity? Answer: This meditation contemplation has no distinct name. Various masters of the northern lands cultivated and attained this meditation; wishing to show it to others, yet not knowing its name, they established names inconsistently. When they attempted to place it within the fundamental dhyānas, its phenomenal characteristics were completely different; if contrasted with the extraordinary excel, its terms were entirely distinct; and initially contrasted with the liberations (vimokṣa), its contemplative practices were differentiated. Therefore the masters named it penetrative luminosity. There are also two explanations. The first says: when cultivating, the three matters are penetratively contemplated, hence it is called penetrative. This dharma is bright and pure, able to open the eye of the mind; contemplating one, it reaches three, and what is seen is unobstructed; hence it is called luminosity. This interpretation differs from the present text. There is yet another interpretation that agrees with the present text: the reason it obtains the name penetrative luminosity is that it speaks of the fruit from the cause; hence it is called penetrative luminosity." > > Question: If so, other meditations also attain \[penetrations and luminosities\]; why only this one? > Answer: Although other meditations attain them, they are not as rapid as this; therefore the masters used it as the name. > > Question: The \*Daji\* explains the name as 'according to the mind' up to 'abiding in the great abiding', and so forth; why not rely on it instead of naming it penetrative luminosity? > Answer: In the \*Mahāsaṃnipāta-sūtra\*, it merely calls it the 'jeweled torch'; the name is still broad and general, insufficient to distinguish it from other meditations. In the \*Qing Guanyin\*, contemplating the heart vessels also resembles this meditation; hence it says 'this is the meaning,' yet it is also insufficient to explain the name of this meditation. > > From "one should know" onward, since there is no definitive determination, it is therefore simply named penetrative luminosity. > — English (machine translation) (machine translation) - [Previous: 9.16](https://indike.org/pramana/in.bauddha.taisho.1912.9.16) - [Next: 9.18](https://indike.org/pramana/in.bauddha.taisho.1912.9.18) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1912.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.9.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.9.17](https://indike.org/pramana/in.bauddha.taisho.1912.9.17) · Pramāṇa