[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) › [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814) › 5.65 # 大乘起信論廣釋卷第三．四．五 5.65 大乘起信論廣釋卷第三．四．五 5.65 - **Language:** Classical Chinese ### [5.65](https://indike.org/pramana/in.bauddha.taisho.2814.5.65) 論。所言止者至觀義故　釋曰。次下釋相。於中亦二。初略明。後廣顯。略中有二。先舉別修以明隨順。後舉雙運釋隨順義。此初也。謂止一切境界相者。以境但從分別心生。今息妄心。則無境界。無所分別故名為止。故新論云。息滅一切戲論境界。是止義。分別因緣生滅相者。觀察因緣生滅之相。發生妙智了知苦等非可樂等。故名為觀。故新論云。明見因果生滅之相。是觀義。如瑜伽論菩薩地云。此中菩薩。即於諸法無所分別。當知名止。若於諸法勝義理趣。及諸無量安立理趣。世俗妙智。當知名觀。隨順奢摩他觀義等者。梵云奢摩他。此翻云止。毘鉢舍那。此譯為觀。然新論中既無此言譯。此論主加此文為顯止觀。是所隨順二智方便。謂由修止止諸境相即成根本無分別智。由修觀行了生滅相即成後得無分別智。因相異故。止觀別名。果相同故是名為觀。即以此義釋論文者。此中能止境界相者。即是奢摩他。能順於觀義。分別因緣生滅相者。是毘鉢舍那能順於觀義。為顯是義故置此言。有義。此說理必不然。與論隨順義相違故。下所隨順既是雙運故。今觀者非謂二智。又唯修止心沈沒等。如何能成根本智耶。若唯修觀心不止息。豈發後得無分別智。若不爾者。所成二智豈各互闕止觀因耶。若止境相即奢摩他。是能順於觀智義者。論應說言。是奢摩他隨順觀義。寧倒言耶。故知。此釋深為不可。應言止觀有其二種。一方便初別修者。二正止觀雙現前者。為別方便及正止觀。加此隨順奢摩他等。若此二種。皆就華言隨順止觀義隨順觀觀義。謂正止觀。而存梵言名奢摩他等。就其方便譯為華言並名為觀義。此中所顯以觀成止。前止一切境界相者。以覺惠觀破外塵相。是順奢摩正止之觀前觀因緣生滅相者。亦以覺惠觀察法相。是順舍那正觀之觀。若作此釋。文順義□。不爾何故隨順之言在於奢摩舍那之上。雖說止觀共相助成。此中且就□觀成說。初起乃是觀勝能故。有義。此說理亦未然。與諸論文義極相違故。論自明說。所言止者。謂止一切妄境界相。如何說是方便觀耶。以觀成止。即言隨順奢摩他觀。若止成觀。應言隨順舍那止義。何故二文皆言觀耶。經論皆說止觀相成。此何偏說以觀成止。又既此中以觀成觀。何不亦說以止成止。又違下文所隨順義。下說雙運。是所隨順故此不明。是能隨順故。止境界非是觀也。應言方便而存梵言。於正止觀譯為華語雙運之時是正觀故。故說真觀清淨觀等。不爾大聖豈無止耶。今以正義釋此文者。謂方便時止諸塵相。是順正觀之止。又能分別因緣相等。是順正觀之觀。故言隨順觀觀。此中語倒而言隨順奢摩他觀。若就正語。應言隨順觀奢摩他。前論一如有文倒倒故。若作此釋妙扶文義。 > The treatise says: "What is called cessation..." up to "the meaning of contemplation." > The commentary says: Next below is the explanation of the characteristics. In this there are also two: first a brief explanation, and then an extensive presentation. Within the brief \[explanation\] there are two: first presenting their separate cultivation to clarify conformity, and then presenting their simultaneous operation to explain the meaning of conformity. This is the first. "Ceasing the characteristics of all sensory realms": because sensory realms arise solely from the discriminating mind, if one now calms the false mind, there will be no sensory realms; having no discrimination, it is called cessation. Thus the new treatise says: "Extinguishing all realms of conceptual elaboration is the meaning of cessation." "Discriminating the characteristics of arising and ceasing through causes and conditions": observing the characteristics of arising and ceasing through causes and conditions generates wonderful wisdom to thoroughly understand that suffering and the like are not pleasurable, and so forth; hence it is called contemplation. Thus the new treatise says: "Clearly seeing the characteristics of arising and ceasing of cause and effect is the meaning of contemplation." As the Bodhisattvabhūmi of the Yogācārabhūmi says: "Here, when a bodhisattva has no discrimination regarding all dharmas, this should be known as cessation; if one has wonderful worldly wisdom regarding the profound purport of all dharmas and the innumerable conventional purports, this should be known as contemplation." "Conforming to the meaning of śamatha contemplation...": In Sanskrit it is called śamatha, translated here as cessation; vipaśyanā is translated here as contemplation. However, since these words are absent in the new treatise, the author of this treatise added this text to show that cessation and contemplation are the expedients that conform to the two wisdoms. That is, by cultivating cessation to cease all realm characteristics, one accomplishes the fundamental non-discriminative wisdom; by cultivating contemplation to understand the characteristics of arising and ceasing, one accomplishes the subsequently attained non-discriminative wisdom. Because their causal characteristics are different, cessation and contemplation have distinct names; because their fruit characteristics are the same, they are called contemplation. If one explains the text of the treatise with this meaning: here, that which can cease realm characteristics is śamatha, which can conform to the meaning of contemplation; that which discriminates the characteristics of arising and ceasing through causes and conditions is vipaśyanā, which can conform to the meaning of contemplation. It was to show this meaning that these words were set down. Some hold that this explanation is logically incorrect, because it contradicts the meaning of conformity in the treatise. Since what is conformed to below is simultaneous operation, the contemplation here does not refer to the two wisdoms. Furthermore, if one only cultivates cessation, the mind sinks—how could this accomplish the fundamental wisdom? If one only cultivates contemplation, the mind does not rest—how could it give rise to the subsequently attained non-discriminative wisdom? If it were not so, would the two accomplished wisdoms each lack the cause of cessation or contemplation? If ceasing realm characteristics is śamatha, and this can conform to the meaning of contemplative wisdom, the treatise ought to have said, "This is śamatha conforming to the meaning of contemplation." Why would it reverse the words? Therefore, we know this explanation is deeply inadmissible. One should say that cessation and contemplation are of two kinds: first, the expedients of initial separate cultivation; second, true cessation and contemplation operating simultaneously. To distinguish the expedients from true cessation and contemplation, this phrase "conforming to śamatha..." is added. If both were rendered according to Chinese words, it would say "conforming to the meaning of cessation-contemplation" and "conforming to the meaning of contemplation-contemplation"; referring to true cessation and contemplation, the Sanskrit terms are retained, calling them śamatha and so on, while for their expedients, they are translated into Chinese and both called "the meaning of contemplation." What is shown here is using contemplation to accomplish cessation. The preceding "ceasing the characteristics of all sensory realms" uses the contemplation of awakening wisdom to break through external dust-like marks, which is contemplation conforming to the true cessation of śamatha; the preceding "contemplating the characteristics of arising and ceasing through causes and conditions" also uses awakening wisdom to observe dharma characteristics, which is contemplation conforming to the true contemplation of vipaśyanā. If explained in this way, the text flows and the meaning is \[sound\]. Otherwise, why would the word "conforming" precede śamatha and \[vipaśyanā\]? Although it is said that cessation and contemplation mutually assist each other, here it is provisionally explained in terms of \[...\] contemplation being accomplished, because at initial arising it is contemplation that possesses superior capacity. Some hold that this explanation is also not yet correct, because it strongly contradicts the meaning of the various texts of the treatise. The treatise itself clearly states: "What is called cessation means ceasing all false realm characteristics." How could this be called expedient contemplation? Accomplishing cessation through contemplation is called "contemplation conforming to śamatha"; if accomplishing contemplation through cessation, it ought to be called "cessation meaning conforming to vipaśyanā." Why do both texts say "contemplation"? Sūtras and treatises all say that cessation and contemplation mutually accomplish each other; why does this \[explanation\] speak only of accomplishing cessation through contemplation? Furthermore, since contemplation accomplishes contemplation here, why not also say that cessation accomplishes cessation? In addition, it contradicts the meaning of what is conformed to in the text below. Below it speaks of simultaneous operation, which is what is conformed to; therefore this is not explained here, but rather what can conform; hence ceasing realms is not contemplation. One should say that for the expedients, the Sanskrit terms are retained, while for true cessation and contemplation, they are translated into Chinese, because at the time of simultaneous operation it is true contemplation; therefore it speaks of true contemplation, pure contemplation, and so forth. Otherwise, would the Great Sage lack cessation? Now, explaining this text according to the correct meaning: at the time of expedients, ceasing all dust-like marks is cessation conforming to true contemplation; moreover, being able to discriminate the characteristics of conditions and so forth is contemplation conforming to true contemplation. Hence it says "conforming to contemplation-contemplation." The phrase here is inverted, saying "contemplation conforming to śamatha." If stated in proper phrasing, it should say "conforming to contemplation of śamatha," just as in the preceding treatise there was an inverted phrasing. If explained in this way, it wonderfully supports both text and meaning. > — English (machine translation) (machine translation) - [Previous: 5.64](https://indike.org/pramana/in.bauddha.taisho.2814.5.64) - [Next: 5.66](https://indike.org/pramana/in.bauddha.taisho.2814.5.66) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2814.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.5.65) — English, machine translation ## Linked texts (3) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.426) — Classical Chinese - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.6.28) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.2.183) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.5.65](https://indike.org/pramana/in.bauddha.taisho.2814.5.65) · Pramāṇa