[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) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 5.11 # 觀心論疏 5.11 觀心論疏 5.11 - **Language:** Classical Chinese ### [5.11](https://indike.org/pramana/in.bauddha.taisho.1921.5.11) 從初觀心是不思議境，至今第十不起順道法愛，此之十法名為大乘，名摩訶衍。《法華》云「各賜諸子，等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴，又於其上，張設幰蓋」等如經說，今之大乘亦復如是。何者？今圓修三觀、竪徹三諦之源名高，橫收十界名廣，即其事「高廣」也。止觀二法為車二輪，無量道品為「眾寶莊嚴」也。陀羅足能遮惡不起、持善不失，即「周匝欄楯」也。四辯即「四面懸鈴」也。慈悲普覆即是「張設幰蓋」。十力、無畏、十八不共法等，即「珍奇雜寶而嚴飾之」也。四弘誓願能要持諸行，即是「寶繩交絡」。四攝能悅物心，即是「垂諸華纓」。三三昧即是「重敷綩筵」。四門歸宗、休息諸行，名「安置丹枕」。四念處慧能破八倒之黑，即是「駕以白牛」。四正勤，勤生二善，即是「肥壯多力」；勤遮二惡，即是「膚色充潔」。四如意足即是「形體姝好」。五根磐固不可移動，即是「有大筋力」。七覺調停，沈浮得所，名為「行步」。八正道無二邊邪，名「平正」。六度助道即是「又多僕從而侍衛之」。不起法愛即是「其疾如風」。是則圓觀心十界一切法門，能運出二邊生死直至佛果，故名「大乘車」也。法門帖釋如向所說。今觀陰界入作十法成乘，其相如此，故經云「乘此寶乘，遊於四方，嬉戲快樂」，故偈云「問觀自生心，云何知十境？各成十法乘，遊四方快樂」，斯之謂也。 > From the initial contemplation of mind as the inconceivable realm up to the tenth, not giving rise to dharma-attachment conforming to the path, these ten dharmas are called the Great Vehicle, called the Mahāyāna. The Lotus Sūtra says: 'Each is given to all the sons, equally a single great cart; the cart is tall and broad, adorned with manifold jewels, surrounded by balustrades, with bells hung on all four sides; and over it is spread a canopy,' and so forth, as expounded in the sūtra. The Great Vehicle now is also like this. How so? Cultivating the three contemplations in a round manner, vertically penetrating the source of the three truths, is called 'tall'; horizontally encompassing the ten realms is called 'broad'; this is its being 'tall and broad.' The two dharmas of śamatha and vipaśyanā are the two wheels of the cart; the immeasurable aids to the path are the 'adornment of manifold jewels.' The feet of dhāraṇī can prevent evil from arising and uphold good without loss, which is 'surrounded by balustrades.' The four unimpeded eloquences are 'bells hung on all four sides.' Compassion universally covering \[all\] is 'spreading a canopy.' The ten powers, fearlessnesses, eighteen unshared dharmas, and so forth are 'adorned with rare and wondrous miscellaneous jewels.' The four great vows, being able to bind and uphold all practices, are 'interlaced with jewel cords.' The four means of embrace, being able to please the minds of beings, are 'hanging flower tassels.' The three samādhis are 'heavily spread with soft cushions.' The four gates returning to the source and resting all practices are 'placing a cinnabar pillow.' The wisdom of the four smṛtyupasthānas, being able to destroy the darkness of the eight inversions, is 'yoked to a white ox.' The four right exertions, diligently giving rise to the two goods, are 'fat, strong, and powerful'; diligently preventing the two evils is 'the hide and coat being plump and clean.' The four bases of psychic power are 'the body being handsome.' The five roots, being rock-firm and immovable, are 'having great sinews and strength.' The seven factors of awakening, being harmonized and balanced, sinking and floating fittingly, are called 'its stride.' The eightfold noble path, being free of the two extreme deviations, is called 'level and straight.' The six pāramitās as auxiliary aids to the path are 'further attended by many servants.' Not giving rise to dharma-attachment is 'its speed being like the wind.' Thus, the round contemplation of all dharma gates of the ten realms of the mind can transport one out of the two extremes of birth and death straight to the Buddha-fruit; therefore it is called the 'great cart of the Mahāyāna.' The matching explanation of the dharma gates is as expounded above. Now, contemplating the skandhas, dhātus, and āyatanas using the ten dharmas to form the vehicle, its characteristics are like this. Therefore the sūtra says: 'Riding this jewel carriage, roaming in the four directions, sporting in amusement and joy.' Hence the verse says: 'Asked about contemplating the spontaneously arising mind, / How does one know the ten objects? / Each forms the ten-dharma vehicle, / Roaming the four directions in joy.' This is what it means. > — English (machine translation) (machine translation) - [Previous: 5.10](https://indike.org/pramana/in.bauddha.taisho.1921.5.10) - [Next: 5.12](https://indike.org/pramana/in.bauddha.taisho.1921.5.12) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1921.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.5.11) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.7.184) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.5.11](https://indike.org/pramana/in.bauddha.taisho.1921.5.11) · Pramāṇa