心念處品
Contemplation of Mind
復次行者。初學禪時。思想多念。覺觀攀緣。如猿猴走。不曾暫停。假使行者。數隨心觀。亦不能攝。即作是念。三界虛妄。皆心所作。即觀是心從何處生。心若在內。何處居止。遍觀身內。求心不得。無初生處。亦無相貌。心若在外。住在何所。遍觀身外。覓心方所。都不見心。復觀中間。亦不見心。如是觀時。不見內入心。不見外入心。不見內外入心。不見陰中心。不見界中心。當知此心空無有主。無名無名行。無相貌。不從緣生。不從非緣生。亦非自生。是是名者。能觀心念。心念生滅。觀念念生滅。觀念念相。不可得故。亦無生滅。如觀我心。他心亦然。復觀心性。無有心性。無有心性。亦無相貌。畢竟無心。亦無不見心。如是觀竟。身心空寂。次第入禪。能起神通。復次菩薩摩訶薩。觀心念處。學得一切禪定解脫起如意神通。立大誓願。度一切眾生。應先觀其心入初禪。次第入至第四禪。乃至滅受想定。還入初禪心。觀念處。內心外心內外心。亦復觀察三毒四大五陰十二入十八界十二因緣。如是觀竟。觀諸解脫遍一切他心智三昧。以他心智如意神通。亦入天眼宿命漏盡神通遍觀中。如是諸神通已觀七覺分。住他心智三昧。用念覺分擇分覺分及精進覺分遍觀十方一切眾生心心性欲。用十力智分別之。一一眾生。感聞何法。聞何音聲。見何色像。於何解脫門。而得解脫。如是觀竟。用喜覺分神通三昧。悉令十方六道眾生皆大歡喜。用除覺分定覺分捨覺分。用如意神通。普現色身。上中下根。隨機說法。悉令解脫。此心念處。初修學時。身心得證。自斷一切心想妄念諸結煩惱。亦能如已教他人學。但未得神通。不能明力。不識眾生種種根性所念各異。不稱其機。利益甚少。作是思惟。但是學時。未是說時。不應強說非時之言。若修禪定。獲大神通如意自在。得他心智差別三昧。一念悉知凡聖差別之心。通達無量阿僧祇劫過去未來。如現在世。如是學竟。乃可說法。思惟既竟。還入初禪觀於身心。空如影。息如空風。心無相貌。輕空自在。即得神通。住第四禪。放大光明。一者色光遍照十方凡聖色身。二者放於智慧光明遍照十方九道凡聖上下智慧。悉能遍知彼是處非處。及知宿世因緣果報。亦如身念處受念處三昧。如是竟現一切身。十方遠近。如對眼前。各為說法。悉令解脫。欲說法時。現希有事。悅可眾生。令大歡喜。以神通力。十方世界穢惡之處。變為淨土。金銀瑠璃一切眾寶。間錯其地。充滿世界。上妙栴檀。七寶行樹。華果茂盛。行列相當。臺館樓櫓。城邑聚落。七寶房榻。如意寶珠。光明相照。若日月現。猶如如來所居淨土。諸佛菩薩充滿其中。各現神通。降伏天魔。破諸外道。或有諸佛。寂然禪定。上下身分。放大光明。猶如段雲。遍滿十方光明中現一切佛事。或有菩薩。現不思議。四大海水。置一毛孔。水性之屬。不覺往來。須彌王置芥子中。亦不迫迮。還置本處。諸四天王及忉利天。不覺不知。三千世界置一毛端。亦不傾側。一切大眾不覺寬迮。如故不異。人天交接。兩得相見。一切人天未得道者。及諸聲聞小行菩薩。皆得見此不思議事。十方諸佛諸四天王。及阿脩羅迦樓羅緊那羅摩護羅伽等。悉與菩薩對面共語。能以一面對一切面。如鏡中像面亦不異然後說法。悉令聞者一時得道。是名菩薩住心念處如意神通如願三昧。三十七品一切佛法。悉在其中。觀心念處本。是故心念處為主。獨舉其名宣心議。而說偈言。
Furthermore, when practitioners begin learning meditation, their minds are filled with many thoughts. Their awareness clings to every passing idea, like a monkey racing about without ever stopping. Even if practitioners try to focus by counting their breaths or following the mind, they still cannot control it.
Then they should reflect: “The three realms of existence are illusions, all created by the mind.” They should then investigate: “Where does this mind come from?” If the mind is inside the body, where exactly does it reside? Searching throughout the body, they cannot find a mind—it has no place of origin and no form or appearance. If the mind is outside the body, where does it dwell? Searching beyond the body for its location, they still cannot find it. Then, searching in between inside and outside, the mind is nowhere to be seen.
When they observe in this way, they see no mind entering from within, no mind entering from without, and no mind entering from both. They see no mind in the five aggregates, and no mind in the eighteen elements. They should realize that this mind is empty, with no master. It has no name, no named activity, no form, no appearance. It does not arise from conditions, does not arise from what is not conditions, and does not arise on its own.
This is called “being able to observe the mind’s thoughts.” Thoughts arise and cease. Observing each thought as it arises and ceases, one finds that the nature of thoughts cannot be grasped, so there is ultimately no arising or ceasing. Just as one observes one’s own mind, so too can they observe the minds of others.
Furthermore, observe the nature of mind, which has no nature of its own. It has no nature and no appearance. Ultimately, there is no mind, and not even the absence of a mind. Once this observation is complete, the body and mind become empty and still. Step by step, one enters meditation and can then develop spiritual powers.
Next, a great bodhisattva (Mahasattva) observes the mind as a foundation and learns all forms of meditative concentration and liberation. They develop the ability to manifest spiritual powers at will, making great vows to liberate all beings. First, they should observe the mind as they enter the first stage of meditation (dhyana), progressing step by step to the fourth stage and even to the state where perception and feeling cease. Then they return to the first stage, using the mind as the object of contemplation—observing the inner mind, outer mind, and both inner and outer mind.
They also observe the three poisons (greed, anger, ignorance), the four great elements, the five aggregates, the twelve sense fields, the eighteen elements, and the twelve links of dependent origination. After this complete observation, they observe all liberations and the meditation of knowing the minds of others. Using this ability along with spiritual powers, they also practice the divine eye, recollection of past lives, and the extinction of defilements. After developing these powers, they observe the seven factors of enlightenment.
Dwelling in the meditation of knowing others’ minds, they use the factors of mindfulness, discernment, and effort to observe the minds, natures, and desires of all beings throughout the ten directions. They discriminate among them using the ten powers of wisdom. They see what teaching, what sound, what image, and what path of liberation each individual needs to be freed. Having observed this, they use the factor of joy along with the spiritual power of meditation to bring great joy to all beings in the six realms throughout the ten directions. Using the factors of calming, concentration, and equanimity, along with their spiritual powers, they manifest physical forms everywhere—for those with higher, average, and lower abilities—and teach accordingly, liberating all.
When they first begin to practice this mindfulness of the mind, their body and mind experience realization. They end all mental fabrications, false thoughts, and afflictions. Just as they themselves have learned, they can teach others. However, they have not yet attained spiritual powers, so they lack the strength of clarity. They cannot recognize the various natures and thoughts of beings, and if they teach without matching their abilities, the benefit is small.
Reflecting in this way, they understand that now is a time for learning, not for teaching. They should not force teachings at the wrong time. If they cultivate meditation and gain great spiritual powers, free and easy, attaining the ability to know others’ minds distinctly, they could know in a single thought the differences between ordinary and enlightened minds. They could understand countless eons of past and future as if they were the present. Only after this study is complete should they teach.
Having contemplated this, they return to the first stage of meditation and observe the body and mind—empty as a shadow, the breath like wind in space. The mind has no form. It is light, empty, and free. Thus, they obtain spiritual powers and dwell in the fourth stage of meditation, emitting great light. One type is the light of form, which shines throughout the ten directions, illuminating the physical bodies of both ordinary beings and enlightened ones. The second is the light of wisdom, which shines throughout the ten directions, illuminating the wisdom of ordinary and enlightened beings in all nine realms, both high and low. They fully know what is possible and what is not, as well as past cause and effect. Just as with mindfulness of the body, feelings, and the mind, they can now manifest their bodies everywhere, near and far throughout the ten directions, as if right before their eyes, teaching each being and liberating them all.
When they are about to teach, they manifest rare wonders to delight beings and cause them great joy. With spiritual power, they transform all impure places in the ten directions into pure lands. Gold, silver, and every precious jewel adorn the ground, filling the world. Fine sandalwood, rows of jewel trees with flourishing flowers and fruit, all arranged in order. There are towers, pavilions, cities, and villages, with jeweled beds and wish-fulfilling gems that illuminate one another like the sun and moon. It is like the pure lands where the Tathagata dwells. All Buddhas and bodhisattvas fill these lands, each displaying spiritual powers, subduing demons and defeating heretics.
Some Buddhas sit in silent meditation, emitting great light from their bodies, like masses of clouds filling the ten directions. Within this light, they perform all Buddha activities. Some bodissattvas perform inconceivable feats—placing the four great oceans in a single pore without the water creatures feeling any movement, placing Mount Sumeru in a mustard seed without it being crowded, then returning it to its place without the Four Heavenly Kings or the Heaven of the Thirty-Three knowing. Placing the thousand-world universe on a single hair without it tilting, and all beings do not feel constricted. Worlds remain as they are. Humans and gods meet and see each other. All humans, gods, those not yet enlightened, Hearers (Shravakas), and lesser bodhisattvas witness these inconceivable events.
All Buddhas of the ten directions, the Four Heavenly Kings, Asuras, Garudas, Kinnaras, Mahoragas, and others speak face-to-face with the bodhisattva. He can use one face to face all beings, like reflections in a mirror, each face different. Then he teaches, and all who hear attain liberation in that moment. This is called “the bodhisattva dwelling in mindfulness of the mind, attaining the spiritual power of the wish-fulfilling meditation.”
All thirty-seven factors of enlightenment and every Buddha teaching are contained within this. Observing the mind is the foundation. Therefore, mindfulness of the mind is the main practice. Its name alone conveys its meaning. Thus, a verse is spoken:
*(The verse follows in the source text but was not included in the prompt for translation)*
內心外心中間心 一切皆是心心數
心性清淨無名相 不在內外非中間
不生不滅常寂然 非垢非淨非明暗
非定非亂非緣慮 非動非住非來去
非是非死非涅槃 非斷非常非縛解
非如來藏非凡聖 不了名凡了即聖
行者初學求道時 觀察心數及心性
觀察心數名方便 覺了心性名為慧
初坐禪時觀不淨 觀出入息生滅相
不淨觀及出入息 是心心數非心性
觀心心數斷煩惱 心性即是煩惱性
心數心性平等觀 具足禪慧成大聖
不淨初學斷五欲 久修獲得如意通
初觀息解假名空 久修飛行無障閡
二觀具足成一觀 獲得三明見三世
身念受念及法念 覺了三念由觀心
內假外假內外假 此三假名非實法
心念非假非真實 求了三假當觀心
一名心相二名性 三假由相不由性
從無明緣至老死 皆是心相之所造
此假名身及諸受 善不善法及無記
皆由妄念心所作 觀妄念心無生處
即無煩惱無無明 心性無念不可觀
觀四念處心想盡 煩惱盡故即盡智
若觀心性了四念 解無生法無生智
無妄念心無緣慮 無雜染故無六道
若人隨順妄念心 持戒坐禪欲求道
如雨綵衣其色變 不證無漏著禪味
不得解脫歸四趣 何況破戒無禪定
顛倒亂心著文字 心性清淨如明珠
不為眾色之所污 譬如清淨如意珠
雜色物裹置水中 能令清水隨色變
青物裹時水則青 黃赤白黑皆隨變
珠色寂然不變異 心性清淨如意珠
善惡業雜緣色雜 十善有漏禪生天
行十惡業生四趣 持戒清淨修禪智
證得無漏解脫道 從生死際至涅槃
心性寂然不變異 譬如世間如意珠
隨人所求皆應現 珠無心相無異念
隨所求念悉周遍 心性無體無名字
隨學者業凡聖現 若人欲求解脫道
具足十善觀三性 心性眼性及意性
具足三信三解脫 觀身心空持淨戒
證真如解名信戒 觀身如影如化生
觀心無主無名字 觀罪不罪如夢幻
乃至失命不破戒 持戒畢竟證寂滅
速離得相之分別 持戒雖空不雜世
亦不著空隨世法 深入涅槃解脫意
不捨世間十善行 獲得無漏禪智慧
無定亂心定信時 修四念處斷四倒
證四真諦一諦相 是名般若波羅蜜
諸法如性如慧信 若人具足此三信
是人乃可得法施 信施戒聞慧慚愧
是此七財名導師 若不具足此七法
是人不應昇高座 既無信證自不知
向眾妄語何所說 此人誑自亦誑他
怱怱亂心謗佛說 如富長者自有財
所行法施名實施 若人修道證解脫
如富長者行實施 受者學者皆効此
先學自證如實說 不應怱怱亂後世
佛意甚深難可知 如教修行證乃解
此性雖空無生滅 隨喜惡業必有報
譬如虛空無明暗 風雲靜亂有明暗
若平旦時無風雲 日出虛空大明淨
若風黑雲暴亂起 虛空塵霧大黑風
是虛空性無垢淨 不為明暗之所染
眾生心性亦如是 生死涅槃不能染
眾生心性亦如是 不為斷常之所染
眾生心性若無常 念念滅壞無業報
眾生心性若是常 如空不變無業報
心性亦非非無常 除煩惱故得解脫
生死解脫不失故 若言心性非無常
求道不應得解脫 若捨生死得解脫
當知解脫即無常 若生死性不可捨
當知則無有解脫 若言生死不可捨
此人所說不可捨 若言生死是可捨
此人所說不可依 若言死法不可捨
眾生則不得解脫 是義應然何以故
眾生非是生死法 眾生若是生死法
捨生死則捨眾生 眾生若是自捨者
亦應自捨解脫法 眾生之性即心性
性無生死無解脫 如虛空性無明暗
無有生死無解脫 眾生心性如明珠
生死解脫喻如水 萬惡萬善喻眾色
隨善惡業種種現 顛倒妄念造善惡
隨業受報遍六道 若持淨戒修禪智
法身處處皆應現 雖隨業影種種現
心性明珠不曾變 舍利弗問一比丘
比丘汝今得解脫 比丘答言舍利弗
我今獲得諸煩惱 法今不在於涅槃
亦復不在於生死 若言生死即涅槃
即陰計我是外道 若言生死非涅槃
離陰是我是外道 若言不即不離是
亦非不即非不離 此人具足六十二
悉是邪見外道輩 眾生非是眾生相
亦復非是非眾生 生死涅槃假名說
唯佛與佛乃知此
The mind within, the mind without, the mind in between— All these are merely mind and mental factors.
The mind’s nature is pure, without name or form; It is not within, without, or in between.
It is not born, not destroyed, always tranquil; Not defiled, not pure, not bright or dark.
Not fixed, not disturbed, not in thought; Not moving, not staying, not coming or going.
Not existence, not death, not nirvāṇa; Not cut off, not permanent, not bound, not freed.
Not the tathāgatagarbha, not ordinary or holy; Not understanding it makes one ordinary, understanding makes one holy.
When practitioners first seek the path, They observe mental factors and the mind’s nature.
Observing mental factors is called skillful means; Realizing the mind’s nature is called wisdom.
At the start of meditation, one observes the impure, Observing the breath as it arises and ceases.
The contemplation of impurity and the breath— These are mental factors, not the mind’s nature.
Observing mental factors cuts off afflictions; The mind’s nature is itself the nature of afflictions.
With impartial contemplation of mental factors and the mind’s nature, One perfects meditation and wisdom, becoming a great sage.
The impure contemplation initially cuts off the five desires; With long practice, one attains unimpeded psychic powers.
First, by observing the breath, one understands the emptiness of nominal existence; With long practice, one can fly without obstruction.
When these two contemplations merge into one, One gains the three insights and sees the three times.
The mindfulness of the body, feelings, and dharmas— Realizing these three mindfulnesses comes from observing the mind.
The inner, outer, and both—these three types of false existence— Are merely nominal, not real dharmas.
Thoughts are neither false nor real; To understand the three falsities, one must observe the mind.
One is called “mind-mark,” two is called “nature”; The three falsities arise from marks, not from nature.
From the condition of ignorance to old age and death, All are created by the marks of the mind.
This false body, along with all feelings, Wholesome, unwholesome, and neutral dharmas— All are produced by deluded thoughts. Observing that deluded thoughts have no place of origin,
There are no afflictions and no ignorance. The mind’s nature has no thoughts and cannot be observed.
When observing the four foundations of mindfulness, thoughts are exhausted; When afflictions are exhausted, wisdom is complete.
If one observes the mind’s nature and understands the four mindfulnesses, One realizes the unborn dharma and the wisdom of no-birth.
Without deluded thoughts, there is no mental activity; Without defilement, there are no six realms.
If a person follows deluded thoughts, Keeps precepts, meditates, and seeks the path,
It is like dyeing colored clothes—their color changes; Without realizing the undefiled, one clings to the taste of meditation.
Failing to attain liberation, one falls into the four lower realms; What if one breaks the precepts and lacks meditative concentration?
With a confused mind, clinging to words, The mind’s nature is as pure as a bright pearl,
Not stained by any color. It is like a pure wish-fulfilling jewel:
When wrapped in a colored cloth and placed in water, It makes the clear water change color accordingly.
When wrapped in a blue cloth, the water turns blue; Yellow, red, or white—each follows the color.
The jewel itself remains tranquil and unchanging— The mind’s nature is like this pure wish-fulfilling jewel.
When good and evil karma mix with various conditions, The ten wholesome actions with defilement lead to heavenly births;
Performing the ten evil deeds leads to the four lower realms. If one keeps precepts purely and cultivates meditative wisdom,
One attains the undefiled path of liberation, From the boundary of birth and death to nirvāṇa.
The mind’s nature remains tranquil and unchanging— Like a worldly wish-fulfilling jewel,
It manifests in response to what people seek. The jewel has no mental marking or separate thoughts;
It thoroughly responds according to the seeker’s intention. The mind’s nature has no substance and no name—
It appears as ordinary or holy according to the student's karma. If someone wishes to seek the path of liberation,
They should perfect the ten wholesome actions and observe the three natures: The nature of the mind, the eyes, and the intentions—
Perfecting the three kinds of faith and three liberations. Observe the body and mind as empty, and keep pure precepts;
Realizing the nature of true thusness is called “faith-precepts.” See the body as a shadow or an illusion;
See the mind as without owner or name; See transgressions and non-transgressions as dreams and illusions.
Even at the cost of life, do not break the precepts. By keeping precepts completely, one attains tranquil cessation,
Quickly abandoning distinctions based on characteristics. Although the precepts are empty, one does not mingle with the world;
Nor does one cling to emptiness, but follows worldly dharmas. Deeply entering the liberating intent of nirvāṇa,
One does not abandon the ten wholesome actions of the world. Obtaining the undefiled wisdom of meditation,
Without a mind fixed or disturbed at the time of faith, One cultivates the four foundations of mindfulness and cuts off the four inversions,
Realizing the four noble truths as one single truth-mark— That is what is called prajñā pāramitā.
All dharmas are like nature, wisdom, and faith. If a person perfects these three kinds of faith,
That person can give the dharma as a gift. Faith, giving, precepts, hearing, wisdom, shame, and conscience—
These seven treasures make one a guide. If one lacks these seven dharmas,
That person should not ascend the high seat. Without faith and realization, not knowing for themselves,
What can they teach to an assembly with false speech? Such a person deceives themselves and others,
Chaotically slandering the Buddha’s teachings with a confused mind. It is like a wealthy elder who possesses treasure—
His dharma giving is truly a gift of realization. If a person cultivates the path and attains liberation,
It is like that wealthy elder giving gifts in reality. Those who receive and learn should emulate this:
First learn and realize for oneself, then teach accordingly. One should not hastily confuse future generations.
The Buddha’s meaning is extremely profound and hard to understand; Only by practicing as taught and realizing it can one understand.
Although this nature is empty, without birth or destruction, According to good and evil karma, there is certainly a result.
It is like space: it has no brightness or darkness, But the disturbances of wind and clouds create light and dark.
When there is no wind or clouds at dawn, The sun rises and space is brightly clear.
If a storm wind and dark clouds suddenly arise, Space is filled with dust, mist, and great dark winds.
The nature of space is free from defilement or purity; It is not stained by brightness or darkness.
The nature of sentient beings’ minds is also like this: Birth and death and nirvāṇa cannot stain it.
The nature of sentient beings’ minds is also like this: It is not stained by permanence or impermanence.
If the nature of sentient beings’ minds were impermanent, It would be destroyed every moment and there would be no karmic retribution.
If the nature of sentient beings’ minds were permanent, It would be like space, unchanging, and there would be no karmic retribution.
The mind’s nature is also not non-impermanent; Because afflictions are removed, liberation is attained.
Birth, death, and liberation are not lost. If one says the mind’s nature is not impermanent,
Then seeking the path should not lead to liberation. If one abandons birth and death and attains liberation,
One should know that liberation is itself impermanent. If the nature of birth and death cannot be abandoned,
Then one should know there is no liberation. If one says birth and death cannot be abandoned,
What this person says cannot be abandoned. If one says birth and death can be abandoned,
What this person says cannot be relied upon. If one says death itself cannot be abandoned,
Then sentient beings cannot attain liberation. This principle is so; why is that?
Sentient beings are not the dharma of birth and death. If sentient beings were the dharma of birth and death,
Abandoning birth and death would mean abandoning sentient beings. If sentient beings abandoned themselves,
They should also abandon the dharma of liberation. The nature of sentient beings is the mind’s nature;
This nature has neither birth, death, nor liberation. It is like the nature of space, which has no brightness or darkness;
It has no birth, death, or liberation. The mind-nature of sentient beings is like a bright pearl;
Birth and death and liberation are like water. Myriad evils and myriad goods are like various colors;
They appear in various ways according to good and evil karma. Deluded thoughts create good and evil;
According to karma, one receives retribution throughout the six realms. If one keeps pure precepts and cultivates meditative wisdom,
The dharma body manifests everywhere accordingly. Although it appears in various forms according to karmic reflections,
The mind-nature, like a bright pearl, never changes. Shariputra asked a monk,
“Monk, have you now attained liberation?” The monk replied to Shariputra,
“I have now obtained all afflictions.” The dharma is not present in nirvāṇa
Nor is it present in birth and death. If one says birth and death is nirvāṇa,
Then considering the aggregates as self is the view of an outsider. If one says birth and death is not nirvāṇa,
Then considering the aggregates apart as self is also the view of an outsider. If one says it is neither identity nor difference,
Nor non-identity nor non-difference, That person fully holds sixty-two views,
All of which are the wrong views of outsiders. Sentient beings are not the mark of sentient beings,
Nor are they non-sentient beings. Birth and death and nirvāṇa are merely nominal designations.
(A brief explanation of the meaning of mind now concludes.)
Only a Buddha together with a Buddha knows this.