[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) › 9.8 # 止觀輔行傳弘決 9.8 止觀輔行傳弘決 9.8 - **Language:** Classical Chinese ### [9.8](https://indike.org/pramana/in.bauddha.taisho.1912.9.8) ○大章第二禪發因緣者，內種為因、外加為緣。初明內種，法譬各二。初文先發、次譬。初引《大經》「一切眾生皆有初地味禪」等者，一切眾生皆曾兩緣得根本定。從「近情」下，釋上劫盡不修而得。火災起時，一切有情任運皆得第二禪定，水風次第準火可知。此劫初成，始經九減，去前劫盡經時未遙，名為近情。從「久遠」下，釋曾修得。縱非劫盡，無始亦曾修得初禪，是故名為離欲五蓋。故知眾生莫不皆有根本種子，故因通修發得不定。次譬習近遠。次明習因不同，初法、次譬、後合。初法中云「當知昔有」等者，次不次是八雙之初。「乃至事修事發」者，即是修不修。修即作意，不修即是不作意也。修不修門雖非最後，略却餘七，又取作意，故云乃至。欲辯過去曾修事理諸禪，今發不定，是故復取修不修門。如初修陰入，即是非事非理修，發得諸禪名為事發。彼《禪門》中具列四修，謂有漏、無漏、亦漏亦無漏、非漏非無漏，漏即是事、無漏即是真理、第三即是兩兼、第四即是中理，中理即是非事非理。事理修發，相對合為一十六句，今《止觀》文則無事修、理發、事發等十二句，但有非事非理修事發等四句，故更泛論事修等句。今文四句者，事發正在此中，理發在二乘境中，亦事亦理發半在此中，非事非理發在菩薩境及陰境中。次譬中云「梅四」等者，此四樹性雖同稟天雨，熟時不等，如發不同。次「宿習」去合中，總言「八種」者，互發八雙也。昔曾修習，「名內因緣」，今發不同有八差別。「又雖有」下，次明外加，先明所加、次明能加。初所加中，有法、有譬。初法文者，雖有宿種現修因緣，必假諸佛冥加外護。次譬文者，心性地中雖有宿昔諸禪種子，必假止觀之雨、聖加之日，方可成於諸禪枝葉果實。次能加中，有法、譬、合。初法中次第不次第，自在眾生佛常普被，不謀而應。次譬中云「鴻」者，大也。故大者曰鴻，小者曰雁。次合如文。「大論」下，引證感應。次引《淨度經》者，彼經下卷云「如是人輩億佛不能度，況一佛耶？是故人為自度，佛不度人。」淨度菩薩云：「眾生須聞十二部經」等，同是一經，二文似異。今家意者，言乖意順，皆共成一感應意耳。秖緣眾生自度為機，則感佛說十二部經，故知秖是感應一意。即與《大論》必加意同。 > Part Two of the major division: Causes and conditions for the manifestation of dhyāna. Internal seeds are the cause, and external empowerment is the condition. First, explaining the internal seeds: there are two parts, doctrinal exposition and metaphor. In the first text, there is first manifestation and next metaphor. First, quoting the Mahāparinirvāṇa-sūtra: "All sentient beings have the tasted dhyāna of the first stage," and so forth: all sentient beings have previously attained fundamental concentration through two conditions. From "recent feelings" onward, it explains the above attainment without cultivation at the end of an eon. When the fire disaster arises, all sentient beings spontaneously attain the concentration of the second dhyāna; the water and wind \[disasters\] in sequence can be understood by analogy with the fire. When this eon was first formed, it had just passed through nine decreases; the time elapsed since the previous eon's end was not remote, so it is called "recent feelings." From "long ago" onward, it explains attainment through past cultivation. Even if not at the end of an eon, from beginningless time they also once cultivated and attained the first dhyāna; therefore it is called "abandoning desire and the five hindrances." Thus we know that among sentient beings, none lack the fundamental seed; therefore, because of common cultivation, the manifestations obtained are not fixed. Next, it uses metaphors for recent and remote habituation. Next, explaining the differences in habituation causes: first the doctrinal exposition, next the metaphor, and finally the synthesis. Where the initial doctrinal exposition says "one should know that in the past there were...," and so forth: sequentially and non-sequentially is the first of the eight pairs. Where it says "down to cultivating phenomena and manifesting phenomena," this is cultivation and non-cultivation. Cultivation is deliberate intention; non-cultivation is non-deliberate intention. Although the gate of cultivation and non-cultivation is not the last, omitting the other seven, it also takes up deliberate intention; hence it says "down to." In order to distinguish whether past cultivation of phenomena or principle in various dhyānas leads to non-fixed manifestation at present, it again takes up the gate of cultivation and non-cultivation. For example, when first cultivating the aggregates and sense bases, this is cultivation that is neither phenomenal nor principled, and the manifestation of various dhyānas is called phenomenal manifestation. In that Chanmen, four types of cultivation are fully listed: with outlows, outflow-free, both with outflows and outflow-free, and neither with outflows nor outflow-free. Outflows are phenomena; outflow-free is true principle; the third is both; the fourth is the middle principle; the middle principle is neither phenomenal nor principled. Cultivation and manifestation of phenomena and principle, when paired together, form sixteen propositions. Now, the text of the Zhiguan does not have the twelve propositions of phenomenal cultivation, principled manifestation, phenomenal manifestation, and so forth, but only the four propositions such as neither phenomenal nor principled cultivation with phenomenal manifestation; therefore, it further broadly discusses the propositions of phenomenal cultivation and so forth. As for the four propositions in the present text: phenomenal manifestation is precisely here; principled manifestation is within the object of the two vehicles; manifestation of both phenomena and principle is half here; and manifestation that is neither phenomenal nor principled is within the object of the bodhisattva and the object of the aggregates. Next, where the metaphor says "four plum trees," and so forth: although the natures of these four trees equally receive the rain from heaven, their times of ripening are not equal, just as manifestations are not the same. Next, in the synthesis from "past habituation" onward, the general statement of "eight kinds" refers to the eight pairs of mutual manifestation. Having cultivated in the past is "called internal causes and conditions"; the differences in their manifestation at present have eight distinctions. From "moreover, although there are..." onward, it next explains external empowerment: first explaining that which receives empowerment, and next explaining that which can empower. In the first part, on that which receives empowerment, there are doctrinal exposition and metaphor. In the doctrinal text: although there are past seeds and present cultivating causes and conditions, one must rely on the hidden empowerment and external protection of all buddhas. In the metaphorical text: although the seeds of various past dhyānas exist within the earth of mind-nature, they must rely on the rain of calming and contemplation and the sun of noble empowerment before they can grow into the branches, leaves, and fruits of the various dhyānas. In the second part, on that which can empower, there are doctrinal exposition, metaphor, and synthesis. First, in the doctrinal exposition: sentient beings who are sequential, non-sequential, and sovereign are constantly and universally covered by the Buddha, who responds without deliberation. Next, where the metaphor says hong, it means large. Therefore, the large are called hong, and the small are called geese. Next, the synthesis is as in the text. From "Dazhidulun" onward, it cites evidence for stimulus and response. Next, citing the Jingdu jing: the lower fascicle of that sūtra states, "Such people cannot be saved even by a hundred million buddhas, let alone a single buddha; therefore, a person saves oneself, the Buddha does not save people." Bodhisattva Jingdu said: "Sentient beings must hear the twelve divisions of the sūtra..." and so forth. Being part of the same sūtra, the two passages seem different. Our school's interpretation is: the words seem contrary, but the intent is harmonious; both together establish a single meaning of stimulus and response. It is precisely because sentient beings' self-deliverance serves as the capacity that stimulates the Buddha to preach the twelve divisions of the sūtra; thus we know it is simply the single meaning of stimulus and response. This is identical to the meaning of necessary empowerment in the Dazhidulun. > — English (machine translation) (machine translation) - [Previous: 9.7](https://indike.org/pramana/in.bauddha.taisho.1912.9.7) - [Next: 9.9](https://indike.org/pramana/in.bauddha.taisho.1912.9.9) - [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.9.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.9.8](https://indike.org/pramana/in.bauddha.taisho.1912.9.8) · Pramāṇa