[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 4.78 # 翻譯名義集 4.78 翻譯名義集 4.78 - **Language:** Classical Chinese ### [4.78](https://indike.org/pramana/in.bauddha.taisho.2131.4.78) 【憂畢叉】此云止觀平等。《涅槃》云：「憂畢叉者，名曰平等，亦名不諍。又名不觀，亦名不行，是名為捨。」《止觀》云：「若用兩字共通三德者，止即是斷，斷通解脫；觀即是智，智通般若。止觀等者名為捨相，捨相即是通於法身。」《起信論》云：「所言止者，謂止一切境界相，隨順奢摩他觀義故。所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。」《永嘉集》云：「以奢摩他故，雖寂而常照；以毘婆舍那故，雖照而常寂；以優畢叉故，非照而非寂。照而常寂，故說俗而即真；寂而常照，故說真而即俗。非寂而非照，故杜口於毘耶。」《長者子六過出家經》「佛告僧伽摩羅比丘：『汝當行二法，止、觀是也。』僧伽摩羅白佛言：『甚解，世尊。』佛言：『我取要而說，云何言甚解耶？』僧伽摩羅言：『止者，諸結永盡。觀者，觀一切法。』『佛言：善哉！』」 > \[Upekṣā\] Here this is translated as the equality of śamatha and vipaśyanā (calming and contemplation). The Nirvāṇa Sūtra says: "Upekṣā is termed equality, and it is also termed non-contention. It is also termed non-contemplation, and it is also termed non-action; this is called equanimity (śamatha-vipaśyanā-upekṣā / renunciation)." The Mohe zhiguan says: "If one uses the two words \[calming and contemplation\] together to penetrate the three virtues: calming is cessation, and cessation penetrates liberation; contemplation is wisdom, and wisdom penetrates prajñā. When calming and contemplation are equal, it is called the mark of equanimity (upekṣā), and the mark of equanimity penetrates the dharmakāya." The Awakening of Faith says: "What is called calming means putting an end to all marks of cognitive objects, because it accords with the meaning of śamatha contemplation. What is called contemplation means distinguishing the marks of origination and cessation through causes and conditions, because it accords with the meaning of vipaśyanā contemplation." The Yongjia ji says: "Because of śamatha, although quiescent, it constantly illuminates; because of vipaśyanā, although illuminating, it is constantly quiescent; because of upekṣā, it is neither illuminating nor quiescent. Illuminating yet constantly quiescent, therefore speaking of the conventional is just the ultimate; quiescent yet constantly illuminating, therefore speaking of the ultimate is just the conventional. Neither quiescent nor illuminating, therefore \[Vimalakīrti\] kept his mouth closed in Vaiśālī." The Sūtra of the Elder's Son Leaving the Household Life Six Times says: "The Buddha told the bhikṣu Saṅghamalla: 'You should practice two dharmas: namely, calming and contemplation.' Saṅghamalla said to the Buddha: 'I understand deeply, Bhagavat.' The Buddha said: 'I have spoken in brief; why do you say that you understand deeply?' Saṅghamalla said: 'As for calming, all fetters are forever ended. As for contemplation, one contemplates all dharmas.' The Buddha said: 'Excellent!'" > — English (machine translation) (machine translation) - [Previous: 4.77](https://indike.org/pramana/in.bauddha.taisho.2131.4.77) - [Next: 4.79](https://indike.org/pramana/in.bauddha.taisho.2131.4.79) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2131.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.78) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.28.91) — Classical Chinese - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.3.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.78](https://indike.org/pramana/in.bauddha.taisho.2131.4.78) · Pramāṇa