觀心論(并序)(亦名煎乳論)
Treatise on Observing the Mind(with Preface)(also known as Treatise on Boiling Milk)
天台修禪寺沙門智者述
Compiled by Master Zhiyi, Monk of Xiuchan Temple on Mount Tiantai
問曰。佛經無量。論亦甚多。弘法之人詵詵蓋世。聽受之眾無處不有。是則法雨普津四眾。露潤利益無邊。何所見聞。更何利益而造斯論。答曰。如所問言。佛經無量論亦甚多。是事共知。但弘法之人為利物故多施加水之乳。致令聽受之者失真道味。四眾轉就澆離。致使信心之者漸歇薄談。將恐深廣大法不久停留。眾生眼滅失正法利。是以閑生悲傷煩究難忍。不惟凡淺寡聞少見。欲助鸚鵡。奮其翅力。輒承三寶力。欲作斯論也。問者欲知作論者。大意有二。一者自責為諸學徒。二者外諸四眾脫能信受亦可傳之。略以偈答曰。
Question: The Buddhist scriptures are boundless, and treatises are also numerous. Those who propagate the Dharma are countless, filling the world. The audiences who listen and receive the teachings are found everywhere. Thus, the Dharma rain universally moistens the four assemblies, and its dew benefits without limit. What more is there to see or hear? What further benefit is there in composing this treatise?
Answer: As you have asked, it is commonly known that the Buddhist scriptures are boundless and treatises are numerous. However, those who propagate the Dharma, in their desire to benefit beings, often add watered-down milk, causing those who listen and receive to lose the true flavor of the path. The four assemblies gradually drift toward shallowness and dilution, leading those with faith to gradually diminish and speak lightly of it. I fear that the profound and vast Dharma may not long remain, that the eyes of beings may be extinguished, and the benefit of the true Dharma lost. Therefore, in idle moments, I am moved by sorrow, distressed and unable to bear it. Not considering my own ordinariness, superficiality, and limited learning, I wish to aid like a parrot flapping its wings. Relying on the power of the Three Jewels, I venture to compose this treatise.
For those who ask, wishing to know the author's intent, there are two main points: first, to take responsibility for the sake of various learners; second, so that the external four assemblies, if able to believe and accept, may also transmit it. Briefly answering in verse:
大師將涅槃 慈父有遺屬
四念處修道 當依木叉住
我等非佛子 不念此遺屬
乘緩內無道 戒緩懼三途
由不問觀心 令他信漸薄
烏鴉不施道 豈報白鴉恩
非但田不良 無平等種子
法雨若不降 法種必燋枯
各無來世糧 失三利致苦
大法將欲頹 哀哉見此事
為是因緣故 須造觀心論
平等真法界 無行無能到
若能問觀心 能行亦能到
即是四念處 能依木叉戒
乘急內有道 戒急生人天
此是真佛子 不乖慈父屬
天龍皆慶喜 一切豈不欣
能報白鴉恩 普施烏鴉食
既有好良田 有平等種子
法雨應時降 法種皆生長
各有未來資 俱獲三利益
為是因緣故 須造觀心論
諸來求法者 欲聞無上道
不知問觀心 聞慧終不發
諸來求法者 欲思無上道
不知問觀心 思慧終不生
諸來求法者 欲修無上道
不知問觀心 修慧終不成
諸來求法者 欲修四三昧
不知問觀心 困苦無所獲
諸來求法者 多聽得言語
不知問觀心 未得真實樂
諸來求法者 修三昧得定
不知問觀心 盲禪無所見
諸來求法者 欲懺悔眾罪
不知問觀心 罪終難得脫
諸來求法者 意欲離煩惱
不知問觀心 煩惱終不滅
諸來求法者 本為利益他
不知問觀心 退轉令他謗
諸來求法者 欲興顯佛法
不知問觀心 退還大行損
如此眾得失 非偈可具陳
有此諸得失 無人覺悟者
為是因緣故 須造觀心論
末代修觀心 得邪定發見
辯才無窮盡 自謂人間寶
無知者鼻嗅 野孤氣衝眼
舉尾共脚行 次第墮坑殞
為是因緣故 須造觀心論
守鼻隔安般 及修不淨觀
安般得四禪 不免泥梨業
不淨謂無學 覆鉢受女飯
設得隨禪生 墮長壽天難
為是因緣故 須造觀心論
依事法用心 無慧發鬼定
顯異動物心 事發壞佛法
命終生鬼道 九十五眷屬
像法決疑明 三師破佛法
為是因緣故 須造觀心論
內心不為道 邪諂念名利
詐現禪坐相 得名利眷屬
事發壞他心 毀損佛正法
此是扇提羅 死墮無間獄
為是因緣故 須造觀心論
說法得解脫 聽法眾亦然
不知問觀心 如貧數他寶
說者問觀心 無說則無示
聽者問觀心 無問亦無得
為是因緣故 須造觀心論
戒為制心馬 雖持五部律
不知問觀心 心馬終不調
律住持佛法 解外不解內
淨名呵上首 乃名真奉律
為是因緣故 須造觀心論
誦經得解脫 非為世財利
若能問觀心 破一微塵中
出大千經卷 受持讀誦此
聞持無遺忘 心開得解脫
為是因緣故 須造觀心論
觀他修供養 興顯安行人
密心為自利 猗託以資身
壞他喜捨善 駝驢以償人
若能問觀心 即如駝驃也
為是因緣故 須造觀心論
諸道各有法 了不自尋研
忽窺𨵦釋教 動經十數年
非但彼法拙 亦有謀壞心
此是迦毘梨 仙聖豈聽然
為是因緣故 須造觀心論
富貴而無道 多增長憍逸
若能問觀心 得真法富貴
雖高而不危 雖滿而不溢
不著世富貴 心常在道法
為是因緣故 須造觀心論
貧賤多姦諂 窺𨵦造眾惡
現被王法治 死墮三惡道
若能問觀心 即安貧養道
有道即真貴 無為即富樂
為是因緣故 須造觀心論
四眾皆佛子 無非是法親
因執善法諍 遂結未來怨
若能問觀心 和合如水乳
皆師子之子 悉是旃檀林
為是因緣故 須造觀心論
年衰身帶病 眼闇耳漸聾
心昏多忘漏 年不如一年
死王金翅鳥 不久吞命根
一旦業繩斷 氣絕豈能言
為是因緣故 須造觀心論
稽首十方佛 深悲觀心者
勸善諦觀察 發正覺妙樂
稽首十方法 深悲觀心者
勸善諦觀察 得真法免苦
稽首十方僧 若能善觀察
入大和合海 歡喜心無量
稽首龍樹師 願加觀心者
令速得開曉 亦加捨三心
今承三寶力 起三十六問
其門諸細門 對事難可數
若觀一念心 能答此問者
當知心眼開 得入清涼池
不能答此問 奈何盲冥也
少義尚不見 那得行大道
哀哉末法中 無復得道者
設令有三數 寧別此問也
故生悲愍心 歸命禮三寶
作此問心論 令觀者開朗
願諸見聞者 莫生疑謗心
信受勤修習 必獲大利法
The great master approaches Nirvana, and our compassionate father left his final instruction: "Practice the Four Foundations of Mindfulness and abide by the Precepts." Yet we, who call ourselves disciples of the Buddha, do not heed this instruction. With lax diligence, there is no path within; with lax precepts, we fear the three woeful paths. Because we do not inquire into the mind, others' faith gradually weakens. If a crow does not share the Dharma, how can it repay the kindness of the white crow? It is not only that the field is poor, but there is also no seed of equality. If the rain of Dharma does not fall, the seeds of Dharma will surely wither. Each without provisions for the next life, losing the three benefits, we bring about suffering. The great Dharma is about to decline; alas, to witness this! For these reasons, we must compose the Treatise on Contemplating the Mind.
The true Dharma realm of equality cannot be reached by mere practice or ability. But if one inquires into the mind, one can practice and reach it. This is the Four Foundations of Mindfulness; this is abiding by the Precepts. With diligent diligence, there is a path within; with diligent precepts, one is born among humans and devas. These are true disciples of the Buddha, not disobeying the compassionate father's instruction. Devas and dragons all rejoice; how could all beings not be joyful? They can repay the kindness of the white crow and universally provide food for the crows. With good, fertile fields and seeds of equality, The rain of Dharma falls in due season, and the seeds of Dharma all grow. Each has provisions for the future, all obtaining the three benefits. For these reasons, we must compose the Treatise on Contemplating the Mind.
Those who come seeking the Dharma, wishing to hear the unsurpassed Way, If they do not know to inquire into the mind, the wisdom of hearing will never arise. Those who come seeking the Dharma, wishing to contemplate the unsurpassed Way, If they do not know to inquire into the mind, the wisdom of contemplation will never arise. Those who come seeking the Dharma, wishing to practice the unsurpassed Way, If they do not know to inquire into the mind, the wisdom of practice will never be accomplished. Those who come seeking the Dharma, wishing to practice the four samadhis, If they do not know to inquire into the mind, they will toil without gain. Those who come seeking the Dharma, though they hear many words, If they do not know to inquire into the mind, they will not attain true joy. Those who come seeking the Dharma, practicing samadhi and attaining concentration, If they do not know to inquire into the mind, they are like blind meditators who see nothing. Those who come seeking the Dharma, wishing to repent of their many offenses, If they do not know to inquire into the mind, their offenses will be hard to remove. Those who come seeking the Dharma, intending to leave behind afflictions, If they do not know to inquire into the mind, their afflictions will never cease. Those who come seeking the Dharma, originally to benefit others, If they do not know to inquire into the mind, they will regress and cause others to slander. Those who come seeking the Dharma, wishing to promote and manifest the Buddha-Dharma, If they do not know to inquire into the mind, they will regress and greatly damage the practice. Such gains and losses are too many to fully state in verse. With these many gains and losses, there is no one who awakens to them. For these reasons, we must compose the Treatise on Contemplating the Mind.
In the latter age, those who contemplate the mind may attain perverse concentration and give rise to views. With inexhaustible eloquence, they consider themselves treasures among humans. The ignorant sniff with their noses; the wild fox's energy strikes their eyes. Raising their tails and walking on their hind legs, they successively fall into pits and perish. For these reasons, we must compose the Treatise on Contemplating the Mind.
Guarding the nose with mindfulness of breathing, and practicing contemplation of impurity— Even if mindfulness of breathing leads to the four dhyanas, one is not free from the karma of hell. Contemplation of impurity is called the state of no-learning, yet one covers the bowl to receive food from a woman. Even if one is reborn according to one's meditation, one falls into the difficulty of the long-life heavens. For these reasons, we must compose the Treatise on Contemplating the Mind.
Relying on external methods to apply the mind, without wisdom, one gives rise to ghostly concentration. Displaying anomalies to move people's minds, when matters arise, it destroys the Buddha-Dharma. At life's end, one is born in the ghost realm with ninety-five kinds of followers. The *Sutra Resolving Doubts in the Semblance Dharma* clearly states: these three teachers destroy the Buddha-Dharma. For these reasons, we must compose the Treatise on Contemplating the Mind.
The mind within is not directed toward the Way; perversely flattering, one thinks of fame and gain. Falsely appearing to sit in meditation, one gains fame, gain, and followers. When matters arise, it destroys others' minds and damages the true Dharma of the Buddha. This is like Sandhila, who upon death falls into the Avici Hell. For these reasons, we must compose the Treatise on Contemplating the Mind.
Expounding the Dharma leads to liberation; the listening assembly is also thus. If one does not know to inquire into the mind, it is like a poor person counting others' treasures. If the expounder inquires into the mind, without exposition there is no instruction. If the listener inquires into the mind, without inquiry there is no attainment. For these reasons, we must compose the Treatise on Contemplating the Mind.
Precepts are to rein in the mind-horse; even if one upholds the five sets of Vinaya, If one does not know to inquire into the mind, the mind-horse will never be tamed. Vinaya upholds and maintains the Buddha-Dharma, but it understands the external, not the internal. Vimalakirti admonished the foremost disciple; this is called truly upholding the precepts. For these reasons, we must compose the Treatise on Contemplating the Mind.
Reciting sutras leads to liberation, not for worldly wealth and gain. If one can inquire into the mind, one breaks open a single mote of dust And brings forth the great sutra scrolls of the three-thousandfold world. To uphold, recite, and study this, To hear and retain without forgetting, the mind opens and attains liberation. For these reasons, we must compose the Treatise on Contemplating the Mind.
Observing others making offerings, promoting and supporting practitioners, Secretly the mind seeks self-benefit, relying on this to sustain the body. Destroying others' joyful giving, like a camel or donkey repaying a person. If one can inquire into the mind, one is like the swift horse. For these reasons, we must compose the Treatise on Contemplating the Mind.
Various paths each have their methods, but one does not investigate them oneself. Suddenly peering into the teachings of Shakyamuni, one passes ten or more years. Not only are those methods clumsy, but there is also a mind plotting destruction. This is like Kapila; how could sages and saints approve? For these reasons, we must compose the Treatise on Contemplating the Mind.
Wealth and honor without the Way mostly increase arrogance and laxity. If one can inquire into the mind, one attains the true wealth and honor of Dharma. Though high, not in peril; though full, not overflowing. Not attached to worldly wealth and honor, the mind constantly abides in the Dharma of the Way. For these reasons, we must compose the Treatise on Contemplating the Mind.
Poverty and low status often involve cunning and flattery, peering and scheming to create many evils. In this life, punished by the king's law; after death, falling into the three evil paths. If one can inquire into the mind, one finds peace in poverty and nurtures the Way. Having the Way is true nobility; being effortless is wealth and joy. For these reasons, we must compose the Treatise on Contemplating the Mind.
The four assemblies are all children of the Buddha, none are not Dharma relatives. Because of clinging to good Dharma, they dispute and form future enmity. If one can inquire into the mind, they harmonize like water and milk. All are lion's cubs, all are forests of sandalwood. For these reasons, we must compose the Treatise on Contemplating the Mind.
Aged, the body carries illness; eyes dim, ears gradually deaf. The mind confused, often forgetful and leaking; each year worse than the last. The king of death, the golden-winged bird, will soon swallow the root of life. Once the rope of karma snaps, breath ceases—how can one speak? For these reasons, we must compose the Treatise on Contemplating the Mind.
I bow to the Buddhas of the ten directions, deeply compassionate toward those who contemplate the mind. I urge you to well observe carefully and give rise to the wonderful joy of right awakening. I bow to the Dharma of the ten directions, deeply compassionate toward those who contemplate the mind. I urge you to well observe carefully and attain the true Dharma, free from suffering. I bow to the Sangha of the ten directions; if you can well observe, Enter the great ocean of harmony, with immeasurable joyful mind. I bow to Master Nagarjuna; may you aid those who contemplate the mind, Causing them to quickly gain understanding, and also aid in abandoning the three minds.
Now, relying on the power of the Three Jewels, I raise these thirty-six questions. As for the detailed categories within these gates, they are too numerous to count in relation to matters. If, by contemplating a single thought-mind, one can answer these questions, Then know that the eye of the mind has opened, and one can enter the cool pond. If one cannot answer these questions, alas, how blind and ignorant! Unable to see even a little meaning, how can one practice the great Way? Alas, in the latter age of the Dharma, there are few who attain the Way. Even if there are three or so, how could they be apart from these questions? Therefore, giving rise to a mind of compassion, I take refuge in and bow to the Three Jewels. Composing this Treatise on Questioning the Mind, to cause contemplators to open and understand. May all who see and hear this not give rise to minds of doubt and slander. Believe, accept, diligently cultivate, and practice; you will surely obtain the great benefit of Dharma.
問曰。何故作此問觀心論。答曰。末世數寶貧人本不預此言若禪坐觀行之者。但安心鼻隔不淨安般。此亦面牆。何可論道。諸有觀心入道得定生倒解。辯說無窮。自謂人間之寶。豈知邪慢熾然也。今作此問。若句句不知。何得未得謂得未證謂證。法華勸持品。佛說此人難可化度。又常不輕品。威音王如來去世之後。如此人類甚多非一。復次傷念。一家門徒隨逐積年看心稍久遠。遂不知如此研窮問心。是以不染內法。著外文字。偷記注奔走。負經論而浪行。何不施語言置文破一微塵讀大千經卷。念此迷徒隨逐累載。空無所獲。脫一旦冥目誰復示之。以是因緣悲切轉至。故作斯論也。摩訶般若波羅蜜經明四十二字門。初云。若聞阿字門。即解一切義。所謂一切法初不生也。龍樹并造中論釋摩訶衍論。正意以不生等八不開論端。用一偈釋初不生。云諸法不自生。亦不從他生。不共不無因。是故說無生。今但約觀初自生一句。起三十六問。若於觀心能答此問無滯礙者。當知此行人六種即中入觀行。五品弟子中即是入初隨喜心位。故經云。乃至聞一偈。通達無量義。次第如法說。月四月至歲也。論曰。
Question: Why was this "Treatise on Contemplating the Mind" composed? Answer: In this latter age, there are many who merely count treasures yet remain poor—they have no part in this teaching. Those who practice meditation and contemplation often just fix their attention on the nostrils, on impurity, or on the breath. This too is like facing a wall; how can one discuss the Way? Some who contemplate the mind to enter the path attain concentration but give rise to inverted views, debating endlessly, claiming to be treasures among humans. Little do they know their arrogance and wrong views blaze fiercely.
I composed these questions so that if one cannot answer them sentence by sentence, how can they claim attainment without having attained, or realization without having realized? In the "Encouragement to Uphold" chapter of the Lotus Sutra, the Buddha says such people are difficult to guide. And in the "Never Disparaging" chapter, after the Buddha King Majestic Sound passed away, many such people arose, not just a few.
Moreover, I grieve for my disciples who have followed me for years, contemplating the mind for a long time yet never probing it with such thorough questioning. Thus, they remain unstained by the inner Dharma, clinging instead to external texts, hastily taking notes, rushing about burdened by sutras and treatises, wandering aimlessly. Why not apply the teaching that "shattering a single dust-mote reveals the sutras of the great cosmos"?
Thinking of these confused followers who have trailed after me for years yet gained nothing, if they were to close their eyes in death, who would guide them then? Moved by this cause, my compassion deepens, and so I composed this treatise.
The Mahaprajnaparamita Sutra elucidates the forty-two letter-gates, beginning with: "If one hears the gate of the letter 'A,' one understands all meanings—namely, that all dharmas are originally unproduced." Nagarjuna, in his *Madhyamaka* and *Mahayana* commentaries, takes "unproduced" and the other seven negations as the starting point, using one verse to explain the initial "unproduced":
"All dharmas are not self-produced, Nor produced from another, Not from both, nor without cause; Thus, it is said there is no production."
Here, I shall focus solely on contemplating the first phrase, "self-produced," to raise thirty-six questions. If, in contemplating the mind, one can answer these questions without obstruction, then this practitioner has entered the contemplation of the six identities, within the five grades of disciples, specifically the initial stage of joyful faith. As the sutra says: "Even hearing one verse, one penetrates limitless meanings, expounding them sequentially in accord with the Dharma, from month to month, up to a full year."
Thus states the treatise.
問觀自生心 云何四不說
離戲論執諍 心淨如虛空
問觀自生心 云何是魔行
業煩惱所繫 三界火宅燒
問觀自生心 云何是外道
諸見煩惱業 流轉於六道
問觀自生心 云何是三乘
拙度斷見思 出三界火宅
問觀自生心 云何是巧度
三乘不斷結 得入二涅槃
問觀自生心 云何是別教
求大乘常果 菩薩斷別惑
問觀自生心 云何圓教乘
不破壞法界 住三德涅槃
問觀自生心 云何為涅槃
修四種三昧 得真無生忍
問觀自生心 云何巧成就
二十五方便 調心入正道
問觀自生心 云何知因緣
起十種境界 成一心三智
問觀自生心 云何知十境
各成十法乘 遊四方快樂
問觀自生心 云何不住法
入初發心住 及四十二位
問觀自生心 云何成六度
能得諸三昧 及諸陀羅尼
問觀自生心 云何得六通
用四攝行化 四辯無罣礙
問觀自生心 云何得相好
成真應二佛 對緣如鏡像
問觀自生心 云何具十力
及四無所畏 內外照團圓
問觀自生心 云何觀於心
能得十八種 不共世間法
問觀自生心 云何得大慈
大悲三念處 愍眾無異相
問觀自生心 云何巧方便
成就諸眾生 嚴淨一切剎
問觀自生心 云何於一心
莊嚴菩提樹 建清淨道場
問觀自生心 云何坐道場
現四種成佛 赴機無差降
問觀自生心 云何轉四教
清淨妙法輪 一切得甘露
問觀自生心 云何現四佛
四種涅槃相 究竟知無餘
問觀自生心 云何知依正
四土天器同 而飯色有異
問觀自生心 云何於此心
見一切根緣 通達無罣礙
問觀自生心 云何知悉檀
無形無所緣 現形廣說法
問觀自生心 云何知漸頓
祕密不定教 一音說此四
問觀自生心 云何知四教
各開出四門 及一切法門
問觀自生心 云何於四教
四門十六門 作論通眾經
問觀自生心 云何住智定
普入十法界 廣利諸眾生
問觀自生心 云何知四土
用教有增減 普利一切眾
問觀自生心 云何知此心
具一切佛法 無一法出心
問觀自生心 云何知此心
即平等法界 佛不度眾生
問觀自生心 云何知此心
法界如虛空 畢竟無所念
問觀自生心 云何無文字
一切言語斷 寂然無言說
Observing your own mind, what are the four things not spoken? Free from idle debates, clinging, and contention, the mind is pure like empty space.
Observing your own mind, what is demonic conduct? Bound by karma and afflictions, burned in the three realms' house of fire.
Observing your own mind, what is an external path? Holding wrong views, afflictions, and karma, wandering through the six realms.
Observing your own mind, what are the three vehicles? Through clumsy methods, severing views and thoughts, escaping the three realms' house of fire.
Observing your own mind, what is the skillful method? The three vehicles do not cut off fetters, yet enter two kinds of Nirvana.
Observing your own mind, what is the Distinct Teaching? Seeking the great vehicle's eternal fruit, bodhisattvas sever distinct delusions.
Observing your own mind, what is the Perfect Teaching vehicle? Not destroying the Dharma realm, abiding in the three virtues of Nirvana.
Observing your own mind, what is Nirvana? Cultivating four kinds of samadhi, attaining true patience of non-arising.
Observing your own mind, what is skillful accomplishment? Twenty-five preparatory practices, adjusting the mind to enter the true path.
Observing your own mind, how to know causes and conditions? Arising ten kinds of states, accomplishing the three wisdoms in one mind.
Observing your own mind, how to know the ten states? Each completes the ten Dharma vehicles, roaming the four directions with joy.
Observing your own mind, how to not abide in dharmas? Entering the initial stage of the resolved mind, and the forty-two stages.
Observing your own mind, how to accomplish the six perfections? Able to attain various samadhis and dharanis.
Observing your own mind, how to attain the six supernatural powers? Using the four means of attraction to teach, with the four unhindered eloquence.
Observing your own mind, how to attain the marks and signs? Becoming the true and response Buddhas, facing conditions like reflections.
Observing your own mind, how to possess the ten powers? And the four fearlessnesses, illuminating internally and externally, perfectly complete.
Observing your own mind, how to observe the mind? Able to attain eighteen kinds of qualities not shared with the world.
Observing your own mind, how to attain great compassion? Great kindness and the three mindfulnesses, pitying beings without distinction.
Observing your own mind, what is skillful means? Accomplishing all beings, adorning and purifying all lands.
Observing your own mind, how within one mind? Adorning the Bodhi tree, establishing a pure place of practice.
Observing your own mind, how to sit at the place of enlightenment? Manifesting four kinds of Buddhahood, responding to beings without partiality.
Observing your own mind, how to turn the four teachings? The pure wonderful Dharma wheel, all receiving the nectar.
Observing your own mind, how to manifest the four Buddhas? Four kinds of Nirvana appearances, ultimately knowing without remainder.
Observing your own mind, how to know the environment and beings? The four lands share the same celestial vessel, yet the food's color differs.
Observing your own mind, how within this mind? Seeing all roots and conditions, penetrating without obstruction.
Observing your own mind, how to know the siddhanta? Formless and without object, manifesting forms to widely teach the Dharma.
Observing your own mind, how to know gradual and sudden? Secret and indeterminate teachings, one voice speaks these four.
Observing your own mind, how to know the four teachings? Each opens four gates, and all Dharma gates.
Observing your own mind, how within the four teachings? Four gates and sixteen gates, composing treatises to connect all sutras.
Observing your own mind, how to abide in wisdom-samadhi? Universally entering the ten Dharma realms, widely benefiting all beings.
Observing your own mind, how to know the four lands? Using teachings with increase and decrease, universally benefiting all beings.
Observing your own mind, how to know this mind? Possesses all Buddha-dharmas, not a single dharma is outside the mind.
Observing your own mind, how to know this mind? Is the equal Dharma realm, the Buddha does not liberate beings.
Observing your own mind, how to know this mind? The Dharma realm is like empty space, ultimately without any thought.
Observing your own mind, how without words? All speech ceases, silent without speaking.
今約觀一念自生心。略起三十六問。問外觀心人及久相逐眷屬行四種三昧者。彼觀心者若能一一通達。當生心佛想親近受行如四依也。門徒眷屬若於此無滯。是真因行。真是法王子孫。紹三寶種使不斷絕。若不能於觀一念自生心一一念答此問者。即是天魔外道眷屬。為彼所驅馳。方處三界牢獄未有出離之故也。若心不燧欲求勉出者。必墮三乘三惡道坑。自斷法身慧命。誅滅菩提眷屬。是真破佛法國。已亡大乘家。哀哉哀哉。知大等奈良何也。若觀自生心得失如此。觀他生共生無因生亦然也。順相門中愛聲色。逆相門中數非數。不肯相遂入泥梨。三界中間難可度。度與不度妙難思。迷情順相者多疑。不服醍醐無價藥。狂心遂涅槃若為。復顯相門中說四三。三輪四教從情釋。不肯相遂入阿鼻。致使五分尋蹤跡。非蹤非疎非五分。三諦三觀在其中。凡情不能巧決了。盲心執見盡言空。隱相門中形色絕。三四調和十二門。不肯隨情起貪愛。若為方便破魔怨。貪愛魔怨是佛母。亦是三身本際深。各各隨情立名字。有凡名為五隱相。終日忍飢非節食。終日忍寒非苦行終日少欲不乖貪。終日行慈奪他命。終日畏罪轉行非。終日求醫彌益病。終日布施更增慳。終日斷嗔三毒盛。難思議難思議。
Now, let us focus on contemplating the mind that arises from a single thought. I will briefly raise thirty-six questions. These questions are directed toward those who observe the mind from the outside, as well as their long-time companions who practice the four types of samādhi. If the one observing the mind can thoroughly understand each of these questions, they should regard their own mind and the Buddha with reverence, drawing near and practicing accordingly, like the four reliances. If disciples and companions encounter no obstruction in this, they are truly cultivating the cause, truly the heirs of the Dharma King, carrying on the lineage of the Three Jewels without interruption.
If one cannot answer these questions while contemplating the mind that arises from a single thought, then they are companions of celestial demons and external paths, driven by them, still trapped in the prison of the three realms with no means of escape. If, with a mind not yet purified, one forcefully seeks liberation, they will surely fall into the pits of the three vehicles or the three evil destinies, severing their own Dharma-body and wisdom-life, destroying the companions of bodhi. This truly undermines the Dharma kingdom, already losing the great vehicle home. Alas, alas! What can be done for such beings?
If contemplating the self-arising mind reveals gains and losses in this way, the same applies to contemplating other-arising, co-arising, and causeless arising. In the gate of following appearances, one clings to sounds and forms; in the gate of opposing appearances, one counts the countable and uncountable. Unwilling to follow, they fall into the hells—difficult to cross the intermediate three realms. Whether crossing or not crossing is wondrous and hard to fathom. Sentient beings, deluded and following appearances, are filled with doubt. They refuse the priceless medicine of ghee; with wild minds, how can they attain nirvāṇa?
Again, in the gate of revealing appearances, the four threes are spoken; the three wheels and four teachings are explained according to sentiment. Unwilling to follow, they enter Avīci, causing the five divisions to seek traces. Not trace, not distance, not five divisions—the three truths and three contemplations are within. Ordinary sentiment cannot skillfully discern; blind minds clinging to views speak only of emptiness.
In the gate of concealing appearances, form and color are cut off; three and four harmonize into twelve gates. Unwilling to follow sentiment and give rise to greed, how can expedient means break the demonic foes? Greed and demonic foes are the mother of buddhas, also the profound origin of the three bodies. Each, according to sentiment, establishes names. Some are called the five concealed appearances.
All day enduring hunger, yet not fasting; all day enduring cold, yet not ascetic practice; all day with few desires, yet not free from greed; all day practicing kindness, yet taking others’ lives; all day fearing wrongdoing, yet turning to transgression; all day seeking healing, yet increasing illness; all day giving, yet growing more stingy; all day cutting anger, yet the three poisons flourish. Inconceivable, inconceivable!
團團明月無增減 凡情顛倒見盈虧
縱復迴光照西域 於其更理未曾移
巧用巧妙巧度物 不作怨家不作佛
法身巧用妙難思 借問定從何處出
The full, round moon neither grows nor fades; It is our confused minds that see it wax and wane. Even if its light turns to shine upon the western lands, In its fundamental truth, it never shifts or changes.
Skillful means, wondrous function, wisely aiding beings— Neither creating enemies nor fashioning Buddhas. The Dharma-body’s skillful function is beyond thought; I ask you now: from where does such stillness arise?
觀心論一卷
Treatise on Contemplating the Mind, Volume One