觀心論疏卷第一
Commentary on the Contemplation of the Mind, Volume 1
隋天台沙門灌頂撰
Compiled by Guanding, a monk from Tiantai in the Sui Dynasty
然論有序正流通。從初問佛經無量下去。至四月一歲有三紙半。論文並是序分。從問觀自生心云何四不說下去。至寂然無言說有三十六行偈。是正說。從今約觀一念下去。有十行三字。是流通分。就初序分為二。一問二答。就問中為五意。一問佛經無量。二問論亦甚多。三問弘法之人詵詵蓋世。四問聽法之眾無處不有。五則結問云。是則法雨普潤利益無量。何所見聞更何利益而欲造論者耶。此之五意在於論初讀則可見。今不更釋。就第二答中為二。一長行略答。二偈中廣答。就長行略答為二。一者然可其二問云。佛經無量論亦甚多。此實如所問。故論云。是事共知也。二者正彈其三問為非。何者一正為弘法者多加水乳故為失。二由弘者有過故。所以聽者失真道味。故復為失。三明由說者聽者有失故。所以四眾轉就澆醨佛法頹毀。為此三失悲傷而欲造論。意在於此也。何者。經云。諸法寂滅相不可以言宣。而今宣說者。欲使物藉宣通會理而反本。但佛經義隱文玄。所以菩薩作論申之。令稟教之徒得月忘指。研心諦理。故於不可說之中。備宣諸法而令諸律法禪等之三師乖違聖旨。非但不能光顯三寶。乃更污辱佛法。故像法決疑經明三師破佛法也。問三師有過耶。答略各有十過。法師十者。一但外求文解而不內觀修心。釋論云。有聞文而無慧。所說不應受。二不融經息諍趣道。但執己非他。我慢自高。不識見心苦集。三不遵遺囑不依念處修道。不依木叉而住非佛弟子。四經云。非禪不慧偏慧不禪一翅一輪豈能遠運。五法本無說說破貪求。但名利弘宣寧會聖旨。六貴耳入而口出何利於己。經云。如人數他寶自無一錢分。七無行而宣何利於他。八多加水乳無道之教。教誤能生。九四眾失真法利。轉就澆醨。十非止不能光顯亦乃破佛法也。禪師十者。一經云。假名阿練若。納衣在空閑。自謂人間寶道說我等過。二者恃行凌他不識戒取苦集煩惱。三無慧修定盲禪無目。寧出生死。四不遵遺囑不依念處。修道不依木叉而住非佛弟子。五無慧之禪多發鬼定。生破佛法死墮鬼道。六名利坐禪如扇提羅死墮地獄。七設證得禪即墮長壽天難。八加水乳禪教授學徒紹三塗種也。九四眾不沾真法之門。轉就澆醨。十非止不能光顯三寶。亦乃破佛法也。律師十者。一但執外律不識內戒。故被淨名所呵。二執律名相諍計是非。不識見心苦集。三然戒定慧相資方能進道。但律不慧不禪何能進道。四弘在名譽志不存道果在三途。五不遵遺囑不依念處。修道不依木叉而住。六執律方便小教以為正理。而障大道。七師師執律不同弘則多加水乳。八不依聖教傳授則誤累後生。九四眾不沾真法。轉就澆醨。十非止不能光顯三寶。亦乃破佛法也。然晚生莫不軌崇三師。以為良導師。既邪而無道弟子何能自正。故經云。三師破佛法也。偈云。大師將涅槃慈父有遺囑。四念處修道當依木叉往。此一偈明釋迦慈父令四眾依四念處修道。依木叉戒而住。故釋論明如來臨涅槃時。阿難請問佛云。如來滅後諸比丘依何道行依何而住。佛答云。令依四念處修道依木叉戒而住。問諸佛入道法門無量云何唯令依念處木叉二法而住耶。答二法雖略而理含攝一切法門皆盡。故偏勸也。今略辨二行多含之相者何耶。四念處是慧性為目。木叉戒為足。經云。目足具故能到清涼池。又念處慧是解木叉之戒為行。又念處是智慧莊嚴。木叉之戒是福德莊嚴。又念處是般若度。行是五度。又念處是觀照軌。行是資成軌。由是二軌能顯真性之軌。又慧是圓淨涅槃。行是方便淨涅槃。由是二涅槃能顯性淨涅槃。又慧是了因。行是緣因。由是二因能顯正因。又慧是般若德。行是解脫德。由是二德能顯法身成三德也。又念處是觀照般若。行是方便般若。由是二般若能顯實相般若。又念處是圓淨解脫。行是方便解脫。由是二解脫能顯性淨解脫。是則念處之慧木叉之戒。略具十義故偏勸耳。但凡夫謂身為淨言受是樂。執心是常計法為我。由斯四倒而起貪愛。貪愛無明而有諸行乃至老死。苦集浩然。八萬四千煩惱火燒於五陰舍宅。故法華云。四面俱時欻然火起。即譬四倒也。若小乘觀人即觀身不淨破於淨倒。觀受是苦破於樂倒。觀心無常破於常倒。觀法無我破於我倒是則由前迷心顛倒。謂身是常樂我淨故。起貪愛諸煩惱。今既觀知身是不淨乃至苦無我。則不起貪愛無明行識乃至老死滅。是則生死河傾涅槃河滿。即是競共推排爭出火宅到無畏處為是因緣勸為小行之人。令依念處修道耳。次明大乘念處者。經云。煩惱即菩提。生死即涅槃。然菩提涅槃之道寂寥無相。非淨非穢非苦非樂。非常非無常非我非無我等也。而今既言生死之身。即是菩提涅槃之身。即是真如法界實相之體。故經云不壞於身而隨一相。又云。觀身實相觀佛亦然。一切眾生即涅槃相。不復更滅。斯則非枯非榮。在雙樹之聞。恬惔寂於二死苦矣。但眾生抱慧而常夜遊。寧識身中佛之知見。醉無明酒豈覺衣中之寶。故勸令依修大乘念處。觀身非淨非穢。觀受非苦非樂。觀心非常非無常。觀法非我非無我。是則非枯非榮歸於大寂涅槃。住於如來三德涅槃祕密之藏。經云。安置諸子祕密藏中。我亦不久安住是中。為是因緣。令依四念處修道耳。勸依木叉戒者。持小乘戒則有十利功德。何者。一者云攝僧。僧者。此云眾。眾以和為義。然雖殊方異國。若同在佛法出家具戒。財法悉共攝令不乖。則事和也。無作戒資發定慧。契於無漏同歸一極。即理和也二者極好攝同稟淨戒。各護三業則無相惱觸。即極好攝也。三者僧安樂住。以戒各護身口無相惱亂。故僧得安樂住也。四者折伏高心以戒淨故。能得禪定。觀解心生能伏煩惱高心也。五者有慚愧得安樂住。由有淨戒能發定慧內懷慚愧是得安樂住也。六者未信得淨信即是內凡得假名定慧遣外凡不信也。七者已信增長信進修實法空。得煖頂忍等三法。信解轉深也。八者遮今世惱漏此則世第一法折伏道滿也。九者斷後世惡。從苦忍初心訖羅漢金剛心。以還真斷惑故也。十者梵行久住。梵之言淨亦云涅槃。此是羅漢極果所作已辦也。斯是持小乘戒得此十利故。勸依木叉住也。次明持大乘戒者。即是智所讚戒。自在戒。具足戒諸波羅密戒也。持此者亦有十利。名同前而義大別。何者。一攝僧即是一體三寶之僧。三智與三諦理和融。即是僧義。智照於境無境不明。即智攝於境境發於智。無智不發。即境攝於智。境智相攝和融。故名攝僧也。二極好攝者。智照於境攝境無不中。境發於智攝智無不圓。故名極好攝也。三僧安樂住者。三觀之智栖三諦之境。境智相稱和融。故名安樂住也。四折伏高心人者。得大乘戒。能折伏三諦下惑之高心也。五者有慚愧得安樂住者慚天即是慚第一義天。愧人即是愧方便道中之人。故名慚愧得安樂住也。六者未信得淨信者。未信諦理者。令皆得明信也。七者已信增長信者。增進中道信也。八遮今世漏者。即大乘伏道滿也。九斷後世惡者。即斷五住惑訖金剛心。十梵行久住者。即是妙覺大涅槃始名極淨。即梵行久住也。是則持淨戒者。得大乘十利之益故。勸令依木叉住。偈云。我等非佛子不念此遺囑。乘緩內無道戒緩墮三途。此偈去有四行半。正明上法律等三師及四眾。不順佛教不依念處。修道不依木叉。戒住之過倒令佛法滅壞三寶頹毀也。涅槃經云。於戒緩者不名為緩。於乘緩者乃名為緩。然大乘戒即是乘戒急即是乘急也。何以故。此戒能動能出故。中道大乘此乘即是戒。何以故。此乘即能防非止惡故。乘急即戒急也。今但取三歸五戒十戒等戒。不動不出為戒取。能動能出念處之觀為乘。共為四句。然戒急得天人身。戒緩得四趣身。乘急能得道。乘緩不得道。初一句者乘急戒緩。乘急故得道。戒緩故墮三塗。今經中明四趣身受道。即其義也。二戒急乘緩。戒急得人天身。乘緩不得道。今有人天身不得道。即其事也。三乘急戒急。今明有人天身得道即其事也。四乘緩戒緩今明三塗身而不得道。即其事也。今明上三師及四眾不依四念處。修道不依木叉而住。即是非佛子不念慈父囑。即是第四句乘戒俱緩。內則自縈毒苦。外則破毀三寶。令他無信。故論偈云。我等非佛子不念此遺囑。乘緩內無道。戒緩墮三途由不問觀心令他信漸薄等。問此去論何故並云不知。問觀心眾行皆不成。若能問觀心眾行皆成耶。答波若經云。波若能導五波羅密。乃至萬行能至佛果。若無波若導者。萬行皆邪倒今明能問觀心者。即是修波若。即是修四念處圓三觀也。以此觀導眾行皆正。不導則邪故。論從始至終皆云問觀心也。問四念處身是色法云何亦是心邪。答經云。三界無別法唯是一心作。又云。心為工畫師能畫種種五陰。故皆是心為其本也。偈云。烏鵶不施食。豈報白鵶恩。非但田不良無平等種子。此一偈明不修念處之觀。即是無平等種子。不依木叉而住。即非良田也。何者夫觀大乘念處者。觀生死五陰之身。非枯非榮。即大寂涅槃。經云。色解脫涅槃。乃至識亦解脫涅槃。若修此念處觀。即是觀一切六道眾生。即是常樂我淨大涅槃。具足佛之知見。如常不輕圓信成就經云。施城中最下乞人。與難勝如來等。是則豈分別是田非田可施不可施耶。故念處之觀即是平等種子。若不修則見生死涅槃有異。凡聖有殊。聖是敬田則崇仰而施。凡是悲田則賤而不捨。故無平等種子。今取王為譬者。喻無平等種子也。何者。昔有國王遊戲頓乏近臥草中。蛇欲螫之。時有白鴉啄王令寤。王既覺已還宮。仍勅諸臣令覓白鴉。欲報其恩。諸臣答之。若專覓白鴉無由可得。王但普施烏鴉。即是報白鴉恩也。借白鴉以喻聖人。烏鴉以譬凡人。王喻眾生。不修念處平等種子之人也。故簡悲敬兩田。然凡夫內無平等種子。圓觀之道居懷外。則不能為佛。宣化大乘平等說法。豈報佛恩。又破如來禁戒則無良田故。事如偈說也。偈云。法雨若不降。法種必燋枯。此半行明四眾無戒慧之機。聖則不應。何者。涅槃經云。純陀自云。我今身有良田無諸荒穢。唯希如來甘露法雨。雨我身田令生法芽。而今四眾不依念處修道則無慧種。不依木叉而住則無良田。既無種則眾生無感聖之機。豈能招聖法雨之應。眾生佛性之芽何得不枯也偈云各無來世糧失三利致苦。大法將欲頹。哀哉見此事。此一偈明內無善機外無聖應法種之芽。又枯是則失現未之涅槃三利之樂。非但失三利之樂。乃更招三途之苦。斯則法無人弘日就頹毀苦。哀哉耳。為是因緣故。須造觀心論半行結也偈云。平等真法界。無行無能到。若能問觀心能行亦能到此下五行半偈明信順佛之遺囑。則是佛之真子。翻前之迷為今解行也。言平等真法界無行無能到者。然中道真法界之理。寂絕無相。無為無人無法非境非智。豈有人之能行法之可到者也。然雖無行無到。若能研心圓修三觀念處即到究竟涅槃之彼岸也。偈云。即是四念處。能依木叉住。乘急內有道。戒急生人天。此是真佛子。不乖慈父囑。天龍皆慶喜。一切豈不欣。此兩偈明能問觀心者。無行而行無到而到者。即是能依四念處。能依木叉住。有念處即是乘急內有道。依木叉故即是戒急生人天也。是即有行有解。依教修習理是真佛子。不乖慈父囑。斯人必具自行化他之德。一切天龍幽顯必藉斯得度。所以欣歡也。偈云。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。法種皆增長。各有未來資。俱獲三利樂。此兩偈明有平等種子。復有好良田能施烏鴉食。能報白鴉恩也何者然佛聖人能覺悟眾生。不令為三毒諸煩惱蛇毒所傷。即是聖人於眾生有恩。如白鴉覺悟於王。不為毒蛇所害也。經云。依教修行名報佛恩。能助佛宣化亦名報於聖恩。而今行者依念處觀慧。依木叉而住。即是依教修行名報佛恩。復能以己之行化導一切眾生。即是普施烏鴉之食。能報白鴉之恩也。又有戒良田有慧種子。有行有解之機。必招聖應。應則必獲利也為是因緣故。須造觀心論半行結也。偈云。諸來求法者。欲聞無上道。不知問觀心。聞慧終不成。此下有三偈。明欲求三慧。不知問觀心聞思修不成。何者。然圓修三觀念處實相之慧者。即知文字性離無形無相。即是解脫。經云。無離文字說解脫也。然以文字雖有不實故。文字即是解脫。雖空而不虛。故亦可宣也。有無常中故。文字非宣非解脫。斯即文字之境。能圓生三智之觀慧。以此妙慧統其神耳者。所聞音教皆成聞慧也。偈云。諸來求法者。欲思無上道。不知問觀心。思慧終不成。此一偈明思慧。思者思惟文字能詮所詮。皆是中道實相。然其實有所以即空故。萬法不能有其相也。有其所以而假故。諸法不能斷。無有其所以而中故常離二邊。是則文字三諦之理。圓發三慧之思。故名思慧。是則思非有相。亦非無相。相無相皆不可得。究竟盡淨。此是境智皆不可思議。名為思慧也。偈云。諸來求法者。欲修無上道。不知問觀心。修慧終不成。此一偈明修慧。修者研修理實進趣行用。以其理實雖照而寂。所以云。無人我無受者。雖寂而照。所以勤修萬善。經云。善惡之業不敗亡。以其理實即中。所以福慧不二二相不可得。故經云。為福德故不住無為。為智慧故不住有為。為無為皆不可得也。又聞慧以十二部經為境。於文作理解也。思慧文義合為境。求文取理義也。修慧但以義為境。忘文取理也。偈云。諸來求法者。勤修四三昧。不知問觀心。困苦無所獲。此一偈釋四種三昧事。如後說。然四種三昧雖為行不同。皆以圓觀念處之慧為體。經云。植眾德本所以六度之中波若。以為良導。皆得稱波羅蜜到涅槃彼岸也。今不修念處觀慧導四種三昧者。雖復疲勞三業困苦無所獲也。所以外道雖種種苦行。無波若導故。不免三途。而今無慧苦行殆不殊此經云。亦不樂世間無益之苦行。即其事也。偈云。諸來求法者。多聽得言語。不知問觀心。未得真法樂。此一偈明聽者。存名執相而不虛懷。不知尋理之失。何者。經云。生生不可說。乃至不生不生皆不可說。諸法寂滅相不可以言宣。而今方便宣者理外之辭也。亦如醫方是愈病之外緣。而今學者存名執相恃解陵他增長我慢不修念處。內觀照顯言外之理除煩惱病。是則何益於學者。如尋方而不服藥。何利於病者也。若病必須服藥而愈學者必須內觀而得道也。偈云。諸來求法者。修三昧得定不知問觀心。盲禪無所見。此一偈明無慧之禪無所見也。經云。非智不禪。非禪不智。定慧相資二輪方能遠。運無慧之禪。豈能度生死海也。何者凡夫修四禪八定。釋論皆云是長壽天難而不得道。況乎徒近無慧之定而非盲也。至。如二乘修觀練諸禪無漏三昧入滅盡。猶被淨名所呵云。夫宴坐者不於三界現身意。猶是盲無所見也。若能問觀心修三昧定者。即是首楞嚴三昧也。何者而今雖觀空而不虛。鑒有而不實。鑒有而不實。故照而常寂即動而常靜故。不於三界現身意也觀空而不虛。即寂而常照。亦是靜而常動。即不起滅定現諸威儀。是則照而常寂則非有。寂而常照則非無。是則非有非無。非寂非照名為中道。即首楞嚴三昧也。所以淨名將圓觀。首楞嚴定彈於身子。宴坐不成即是盲禪無所見也。況今無慧之禪而非盲也。偈云。諸來求法者。欲懺悔眾罪。不知問觀心。罪終難得脫。此一偈明不觀心懺罪終不滅。然夫懺有三種。一作法懺。如律所明。隨犯罪輕重。或對首作法。或二十僧出罪作法。法成即云罪滅。此懺違無作罪也。二觀相懺。如方等法華半行半坐懺等。觀見好相或空中唱罪滅等。即云罪滅。此懺性罪。三觀無生懺。經云。端坐念實相。眾罪如霜露。慧日能銷除。此懺煩惱罪。問此三種罪云何異。答大論云。如殺草奪眾生命。雖同犯波夜提罪。若對首懺時兩違無作障道罪滅。而殺生之報不滅故知殺生屬性罪。不問受戒不受戒。犯即得罪。殺草戒受犯得罪。不受則無罪。例餘戒亦然。故知兩罪別也。煩惱罪障理之惑屬煩惱罪。是則三罪既異三懺亦別。問作法懺不能滅性罪者。觀相懺亦不能滅違無作罪障耶。答勝能兼劣故。無生懺例可知。問作法懺出在律文。觀相方法出在方等諸經。可解。無生懺相云何。答前引普賢觀文。即其事也。又如淨名彈優波離云。當直除滅勿擾其心。所以者何。彼罪性不在內。不在外。不在中問。如其心然罪垢亦然。諸法亦然。不出於如。如優波離心相得解脫。寧有垢不。波離言不也。淨名云。一切眾生心相無垢亦復如是。妄想是垢。無妄想是淨。取我是垢不取我是淨。一切諸法如幻化相。即其相也。是則不能。爾者雖懺不除事如偈也。偈云。諸來求法者。意欲離煩惱。不知問觀心。煩惱終不滅。問此偈與前偈何異。答前偈明通懺悔諸罪。此偈明欲觀平常所起煩惱為異也。然木石無心則無煩惱。故知由心有煩惱。心為生死之本罪垢之源。今欲脫煩惱不觀心性。豈得離惑。若煩惱體性是實而非虛者雖復觀照終不可離。以其煩惱體相不實。妄想因緣和合而有。經云今我此病皆從前世妄想顛倒諸煩惱生。以心惑不實故可觀離。若不觀心惑之相。煩惱之枝終不滅也。偈云。諸來求法者。本欲利益他。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。退還大污損。此兩偈明行化興顯欲利益他。內無觀慧翻為大損何者。經云。謂無慧方便縛。謂菩薩住貪欲瞋恚成就眾生。淨佛國土。是名無慧方便縛也。何以然此明內無慧除自煩惱而欲外化。斯則非但眾生不成就。而更增己煩惱故為縛也。何者。若無內觀照明外必闇於六塵。則貪財著色而今外化必涉聲塵利養。利養經懷不能。不起貪愛利己。利己則壞他喜捨之心。所以若無內觀勸化。翻為大損。如偈所說。如此之失其非一也。故一行半偈結云。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。須造觀心論偈云末代修觀心。得邪定發見。辯才無窮盡。自謂人間寶。無智者鼻嗅。野狐氣衝眼。舉尾共却行。次第墮坑殞。為是因緣故。須造觀心論。前有十一行半偈明。諸來求法者。不知問觀心。眾行皆不成此下兩行半偈。明修於邪觀發於邪定。辯說無窮無人別者。然雖明九十六種道。一道是正餘者皆邪。故知眾邪非一實難可別。自非明師智者。誰能證此者乎。昔曾有人修觀發得魔鬼邪定。辯說則無窮盡。問一切禪師法師皆不能別。美其不可思議。高安其位既得勝人印可彌。復自謂云。世人之寶邪心轉熾。唯有南岳師善能精別。令其內觀照了窮檢。若是好法自當明淨。如燒真金。若是魔邪自當滅去。如偽金也因而用觀魔鬼即去。去後一無所知。亦如著蠱謾言多語。蠱若去後病者一無言也。若無智之人即謂其得陀羅尼。敬貴修行次第墮三途坑也。故偈云。無智者鼻嗅。次第墮坑殞。為是因緣故。須造觀心論。半行結也。偈云。守鼻隔安般。及修不淨觀。安般得四禪。不免泥犁業。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。此兩偈半明事相修禪之倒也。守鼻隔安般一句標修有漏。四禪章門及修不淨觀一句。標修無漏事禪章門。守鼻隔者安心在鼻也。安般者。數息也。以數息故。能得四禪八定。但昔有比丘數息修得四禪。即自謂是羅漢。無復後生。臨終見中陰生處。即謗佛云。大妄語人。云羅漢無生。我今那見生處因謗佛即墮地獄。故偈云。安般得四禪。不免泥犁業。昔有比丘學不淨觀。少時伏心欲想不起。即自謂已得羅漢。後出聚落乞食見女送飯。欲心即發情迷心醉。仍即覆鉢受於女飯。故偈云。不淨謂無學覆鉢受女飯也。然數息得。禪設不起謗。乃不墮於地獄。而隨禪受生墮長壽天難故。偈云。設得隨禪生。墮長壽天難。而今勸修禪者。欲寄靜心令觀照慧。明見生死煩惱虛妄過患。知其源起之由。即以慧斷拔生死根。經云。毘婆舍那能破煩惱。何故復須奢摩他耶。佛言。先以定動後以慧拔。非貪禪樂而修習也。經云。貪著禪味是菩薩縛也。偈云。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。此兩偈半明事法用心之失。還是上安般數息。又無理觀照明故云事法。大論稱為闇證無記。有垢即四禪八定是也。然夫偷法必藉闇而行盜也。經云。譬如偷狗夜入人舍。今邪魔諂鬼欲偷殺行者法身慧命。盜出世之財必入無慧之禪。五陰闇舍故。偈云。依事法用心。無慧發鬼定。然魔禪鬼定。亦得一七二七。乃至無量時入定。乃復有種種神異。世人見之誰言非聖者也。但邪魔之法勢不得久。必當事發壞敗。令人起謗不信佛法故。偈云。顯異動物心。事發壞佛法。然自有魔鬼之禪。魔去禪亦失也。自有正禪。但魔鬼入中。魔去禪猶在也。然兩種邪鬼之禪。雖異生則被其所使。死則為其眷屬。邪魔雖多不出九十五種。故偈云。命終生鬼趣九十五眷屬也。上來合三十偈所明得失。亦不出三師破佛法。偈云。內心不為道。邪諂念名利。詐現坐禪相。得名利眷屬。事發壞他信。毀損佛正道。此是扇提羅。死墮無間獄。為是因緣故。須造觀心論。前總明三師之過。此下別出三師之失。先有兩行半偈。明禪師過。何者。昔有五人相。契為求利養。發心入山坐禪更五。一人入於城邑。告眾人言。四人居山坐禪。並得四禪八定。證斯須含漢等果汝可供養。迭相告示遂得果。心利養因爾得遂。五百世墮地獄。五百世為施主之奴。偈云。扇提羅者。即是五中之一人名也。故偈云。內心不為道。邪諂念名利。詐現坐禪相。死墮無間獄等。然今學道之人。心多在此道門。既久所作行業。多在名利邪諂之中。麁心不覺細意檢之。難得出離。實心為道恐之寡也。然君子非不愛財取之由道。苟非其道君子不為。況但恨修道不能通神感聖逮得無生。苟能有道則德建名立。不求梵天。梵天自至矣。至則妨道翻應離之。何得發心市朝之懷。居於情抱而自墜也。偈云。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。無說亦無示。聽者問觀心。無聞亦無得。為是因緣故。須造觀心論。此兩偈半明法師得失。前論初已總明法師為利弘法失。真道味過如前說。此中更略別明得失也。然圓觀之慧潛流而說彰其神口。斯則情慮虛微遊心符會。說則朗其神慮。辯則能遣內惑。故偈云。說法得。解脫也。聽者內修圓。觀理為神御。潛統神耳開符響會。故偈云。聽法眾亦然。若苟斯理說者。雖復終年聽者。盡其身壽。無利於說聽。故偈云。不知問觀心。如貧數他寶。心能內觀者。終日言而無說。終日聽而無聞。斯則說如幻。說聽如谷響。故偈云。說者問觀心。無說亦無示。聽者問觀心。無聞亦無得也。偈云。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。此兩偈半明律師之得失也。然佛初於寂滅道場成等覺。為大根大行制戒。則說十重四十八輕。正防意地故心為戒體也。次為小根小行制戒。則說二百五十戒。或止防七支作法發無作戒。因以無作而為戒體。欲引接小根漸悅之者故。說小戒耳。法華云。始見我身聞我所說。即便信受入如來慧。除先修習學小乘者。我今亦令得入佛慧。始見即華嚴入如來慧也。漸入即三藏中歷五味。於法華入佛慧也。故知五部之律是小乘方便之一藏也。然心是生死涅槃之本萬物之源。所以大乘之戒正防意地制伏心馬。今學律之師不尋佛之本意。而但存執方便之戒。以為正道不研心。念處觀行制心。終竟不得還源本淨。使心馬調也。然七支是外防。意地是內防。波離解外而不解內故。被淨名所彈。今之律者內外通達恐之少也。豈能是住持佛法之人者乎。偈云誦經得解脫。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。此兩偈半明誦經得失。何者然佛於不可說而假宣者。欲示眾生病之源本治病之妙方。而勸讚四眾令勤誦者。使數宣於口數聞於耳。數統神心數服良藥。除煩惱病解脫生死。非令讀誦擬貨齋供之利。故偈云。誦經得解脫。非為世財利經云。破微塵出大千經卷。即是心塵出大千經也。舊云經者外國稱修多羅。名含五義也。今明心是修多羅。具含十五義不可翻也。何者。舊云。一法本。今云教本義本行本也。然夫法本何得過心。經云。三界無別法。唯是一心作。談生死涅槃之教。則心是教本也。生死涅槃之義。亦即心是本。宣生死涅槃之行。亦即心是本。故知心含三法之本也。舊云。二含微發。今云教微發義。微發行微發也。微發者從微至大即微發之義。而今心者有教行義三事之微發也。舊云。三含涌泉。今云教涌泉義。涌泉行涌泉。今心能流出三法無盡故。譬涌泉無竭。舊云。四含繩墨者。截愛見之邪也。今云教截邪義截邪。行截邪即繩墨義也。何者。心正故語正。即心教截邪。心正故義正。即心義截邪。心正故行正。即心行截邪也。舊云。五含結鬘結者。如結華鬘令不零落也。今云心教行義三結鬘使不零落。故知其心含十五義不可翻。且置不論也。心經明矣。是則能觀心塵即空出聲聞法藏。觀心即假出菩薩法藏。觀心即中出諸佛法藏。斯則三種法藏。何經不收。何論不攝。即心具八萬四千法藏。持誦研修觀心經者。有何遣忘。是則觀經內流明朗統御情慮。使心開解脫煩惱也。偈云。勸化修供養。興顯安行人。密心為自利。倚託以資身。壞他喜捨善。駝驢以償人。若能問觀心。即如駝驃也。由是因緣故。須造觀心論。前有二偈半。明欲興顯佛法翻為污損。就通方行化人也。此兩偈半正明知事得失。然自非內有明解觀行。知因識果畏罪憚業。誓能無利己者耳。觀智觀心知萬法幻化。何物可貪何身可為。雖如幻化因果不差。盜至於五。如斷多羅樹。佛法死人。不預僧數。顯則人天所惡。冥則幽聖所呵。現則色心摧折。末則駝驢償人。一失人身萬劫不復。侵利極微受報極重。何有觀智之人而為斯也。至如駝驃終無利己侵眾之失也。偈云諸道各有法。了不自尋研忽窺窬釋教。動經十數年。非但彼法拙。必有謀壞心。此則迦毘梨。仙聖豈聽然。為是因緣故。須造觀心論。此兩偈半明外道之得失也。然外道窺窬釋教。不出二意。一者賤其法拙。二者謀壞佛法。窺窬覓過事。非好心而尋佛教也。昔外道難破一切法師。唯無奈一禪師何。其母勸云。汝若將禪師論者。罵驢馬頭一切諸獸之頭。即可得勝外道。遂隨其母計得勝。後受迦毘梨之身。一身而有千頭。既運惡心冥聖豈聽也。事如偈說。偈云。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。此兩偈半明富貴得失。何者。夫富貴不與憍奢而憍奢自至。故偈云。富貴而無道。多增長憍逸。若能問觀心。而觀實相境。境發於妙智。即是種性貴也。而實相境智具足七聖之財。乃至具足萬德萬行。稱之為富也。法華云。有大長者其家大富。即其義也。得此富貴之道居懷流乎其體者。即如偈。雖高而不危。雖滿而不溢。不著世富貴。心常在道法等也。偈云。貧賤多姦諂。窺窬造眾惡。現彼王法治。死墮三惡道。若能問觀心。即安貧養道。有道即富貴。無為即富樂。為是因緣故。須造觀心論。此兩偈半明貧者得大也。何者。若內無觀慧之道。照朗心胸情抱則闇。以心闇故。不識生死涅槃世間出世間之因果也。而復為貧窮飢寒所逼。而遂窺窬姦諂造惡故。偈云。現被王法治。死墮於地獄。若有觀智之心。即識往因達今世之報。不更造惡招將來之苦。但安神養道。故偈云。有道即富貴。無為即富樂也。偈云。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。悉是栴檀林。為是因緣故。須造觀心論。此兩偈半明三師各執所弘之法。而相是非。遂結未來重怨。論初已略出其過然外道各執所計。是故云是事實餘盡妄語。是則有眾多究竟之道故是邪也。而今佛法唯一實相印之一道故。經云。唯一究竟道。無眾多究竟。故經云。雖示種種道其實為一乘。而今諸師不取所詮之一道。共出生死昏衢法侶之親。但執能詮種種之道共相。是非遂結重怨。何愚之甚。故偈云。遂結未來怨也。非但自空失一生妄縈毒苦。復誤學徒失於慧目。師弟皆同外道矣。故云。諸論各異端修行理無二執者。有是非達者無違諍故。諸師是執而不達也。若能觀心實相修乎一道。四眾無非法親。事如偈說也。偈云年衰身帶疾。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。此兩偈半明師自唱涅槃時至也。然從論初至于今說。猶屬序分。雖未正說深義。而先明三師四眾諸有得失。言方雖復淺近。而是即事所行之要行道家之大障。而今行者識此諸失。知過必改者。可謂真行道人。雖未證無生而無生不遠也。然二萬燈明佛一期將竟。而說法華即入涅槃。釋迦亦爾。特更別為一緣而說涅槃。今之大師一期隨緣異說不同。今將欲涅槃故。撮要說其一論。何者。是論始終唯令觀心者只為心。是如來藏具足一切佛法。而眾生不覺內衣有無價寶珠。今論正示眾生心中寶藏佛之知見。示悟眾生與法華無別。故今唱衰老即是欲入涅槃。所以說此論竟。即歸真滅度。更無言也。稽首十方佛下有四行偈。明歸請。何者夫欲造論必須歸三寶。加威建立。偈云。稽首十方佛。深慈觀心者。勸善諦觀察發正覺妙樂。此一偈歸請於佛。然三寶者皆具足四無量心。但慈能與樂。佛慈最重。故請與樂也。偈云。稽首十方法。深悲觀心者。勸善諦觀察。得真法免苦。然悲能拔苦。而法寶是真妙藥。體能救苦故請法。深悲觀心者免苦也。偈云。稽首十方僧。若能善觀察。入大和合海。歡喜心無量。然僧名和合。即是隨喜不乖之義。故就僧論歡喜也。偈云。稽首龍樹師。願加觀心者。令速得解脫。亦加捨三心。然龍樹正破執除見而興故。請龍樹加捨慈悲喜之三心。見愛之著也又宗本於龍樹。故請加也。偈云。今承三寶力下一行明已歸命三寶竟。今當承三寶之力。起三十六問。然三十六問明義略周故。有三十六也。若隨緣對事辯問則不可數也。偈云。若觀一念心下一行。明若能觀一念心能答此問。當知心眼則開得入清涼池也。偈云不能答此問下一行明迷惑者不能答問也。哀哉末法中下一行傷嘆。明末法無行道人。設有三數寧別是問故。傷嘆也。偈云。故生悲愍心下一行明恐畏後生。或有能解者。故起悲心作此觀心論。令觀者開朗也。願諸見聞者下一行明誡勸。令莫疑謗。何者。而法華略說中恐生疑謗故。三止不說止其毀謗。非但不能得解。復增其重罪。後廣說中雖嚴誡勸。五千之流。猶從座起。不信佛言。今將欲開於論端。畏物疑謗故。預先誡勸也。問曰下有十三長行四字重問。造論正為何人。即答意明不為二人而為二人。言不為二人者。一則文字外學。如貧數他寶。但貴耳入口出。未常研心內觀。斯亦未足可論圓道也。二則設得四禪八定者。亦全未識佛法。況初心安般數息。何可共論妙道乎。而今言為二人者。一則坐禪得定發解辯說無窮。自謂人間之寶。今作此問不能答者。何者未得謂得。未證謂證。墮增上慢也。二則為相隨學徒不知內心求道。外著文字負經論而浪行。空無所獲。而不知破一微塵出大千經卷。為斯二人而造論也。
The treatise has an introduction, main body, and conclusion. From the beginning, where it asks about the Buddha's countless scriptures, down to "April, one year, three and a half sheets," the entire text is introductory. From "Asking about contemplating the self-arising mind—why the fourfold silence?" down to "Silently, without words," there are thirty-six lines of verse—this is the main teaching. From "Now, based on contemplating a single thought," there are ten lines and three characters—this is the conclusion.
The introductory section has two parts: first, questions; second, answers. Within the questions, there are five points: first, asking why the Buddha's scriptures are countless; second, asking why the treatises are also numerous; third, asking why those who propagate the Dharma are so many, filling the world; fourth, asking why listeners of the Dharma are everywhere; fifth, concluding the questions: "Since the Dharma rain moistens all equally and benefits countless beings, what more needs to be seen or heard, and what further benefit could justify writing another treatise?" These five points appear at the beginning of the treatise and can be seen upon reading—I won't elaborate further.
Within the second part, the answers, there are two sections: first, a brief prose answer; second, an expanded answer in verse.
**On the brief prose answer, two parts:**
First, it affirms two of the questions: "The Buddha's scriptures are countless, and treatises are also numerous—this is indeed as you have asked." Thus the treatise says, "This is common knowledge."
Second, it refutes the other three questions as mistaken. Why? First, because those who propagate the Dharma often add water to milk, causing loss. Second, because the propagators have faults, listeners lose the true flavor of the path—another loss. Third, because both speakers and listeners have faults, the four assemblies degenerate, and the Buddhadharma declines. It is out of grief over these three losses that the treatise is written. This is the intent.
Why? The scriptures say, "The nature of all dharmas is tranquil and quiescent—it cannot be expressed in words." Yet now we express it, wishing that beings, through this expression, may penetrate the principle and return to their original nature. But the Buddha's scriptures are profound in meaning and subtle in words, so bodhisattvas compose treatises to elucidate them, enabling those who receive the teaching to grasp the moon and forget the finger. They ponder the true principle deeply. Therefore, within what cannot be spoken, they fully expound all dharmas. But when the three kinds of teachers—those of the precepts, meditation, and wisdom—violate the sacred intent, they not only fail to illuminate the Three Jewels but further defile the Buddhadharma. Thus, the *Sutra of Doubts in the Semblance Dharma* states that three kinds of teachers destroy the Buddhadharma.
**Question:** Do the three teachers have faults?
**Answer:** Briefly, each has ten faults.
**The ten faults of Dharma teachers:**
1. They only seek external textual understanding without inner contemplation and mind-cultivation. As the commentary says: "One who hears words but lacks wisdom—what they say should not be accepted." 2. They do not integrate the scriptures to quell disputes and approach the path, but merely cling to their own views and reject others'. Arrogant and self-important, they do not recognize the suffering and accumulation of the discriminating mind. 3. They do not follow the final instructions, do not cultivate according to the four foundations of mindfulness, and do not dwell in the precepts—they are not disciples of the Buddha. 4. The scriptures say: "Without meditation, no wisdom; with one-sided wisdom but no meditation—just like one wing or one wheel—how can one travel far?" 5. The Dharma is originally without speech, yet speech is used to break greed and attachment. But if they propagate for fame and profit, how could this accord with the sacred intent? 6. They value what goes in through the ears and comes out through the mouth—what benefit is this to themselves? The scriptures say: "Like a person counting others' treasures, they themselves have not a single coin." 7. Without practice, what benefit can their preaching bring to others? 8. Adding water to milk, their teachings lack the path and mislead those who follow. 9. The four assemblies lose the benefit of true Dharma and degenerate. 10. Not only do they fail to illuminate the Three Jewels, they actually destroy the Buddhadharma.
**The ten faults of meditation teachers:**
1. The scriptures say: "One who falsely claims to be a forest-dweller, wearing rag robes in solitude, calls himself a treasure of the world yet speaks of our faults." 2. Relying on their practice to look down on others, they do not recognize wrong views, attachments, suffering, and afflictions. 3. Without wisdom, they cultivate concentration—blind meditation with no eyes. How could this transcend birth and death? 4. They do not follow the final instructions, do not cultivate according to the four foundations of mindfulness, and do not dwell in the precepts—they are not disciples of the Buddha. 5. Meditation without wisdom often produces demonic states. In life, they destroy the Buddhadharma; after death, they fall into the ghost realm. 6. Sitting in meditation for fame and profit, like Santira, they fall into hell after death. 7. If they do attain meditative absorption, they fall into the difficulty of the long-life heavens. 8. Teaching meditation with water added to milk, they pass on the seeds of the three lower realms to their students. 9. The four assemblies do not touch the gate of true Dharma and degenerate. 10. Not only do they fail to illuminate the Three Jewels, they destroy the Buddhadharma.
**The ten faults of precept masters:**
1. They only grasp the external precepts without understanding the inner precepts, and are thus rebuked by Vimalakirti. 2. They cling to the names and forms of the precepts, disputing right and wrong, without recognizing the suffering and accumulation of the discriminating mind. 3. Precepts, concentration, and wisdom support each other for progress on the path. But if precepts alone, without wisdom and meditation, how can one advance? 4. They propagate for reputation's sake, with no intent on the path—their rewards lie in the three lower realms. 5. They do not follow the final instructions, do not cultivate according to the four foundations of mindfulness, and do not dwell in the precepts. 6. They cling to the expedient, lesser teachings of the precepts as ultimate truth, obstructing the great path. 7. Each master holds different precepts, and when propagating, they add water to milk. 8. Not relying on the sacred teachings in transmission, they mislead later generations. 9. The four assemblies do not touch true Dharma and degenerate. 10. Not only do they fail to illuminate the Three Jewels, they destroy the Buddhadharma.
Those born later almost all revere these three kinds of teachers as good guides. But since the guides themselves are deviant and lack the path, how can their disciples become upright? Thus the scriptures say: "Three kinds of teachers destroy the Buddhadharma."
The verse says:
*The Great Master, about to enter nirvana,* *The compassionate father left his final instructions:* *Cultivate the four foundations of mindfulness,* *And dwell in the precepts.*
This verse shows Śākyamuni, the compassionate father, instructing the four assemblies to cultivate according to the four foundations of mindfulness and to dwell in the precepts. The commentary explains that when the Thus-Come One approached nirvana, Ānanda asked: "After the Thus-Come One's passing, by what path should the monks cultivate, and in what should they dwell?" The Buddha answered: "They should cultivate according to the four foundations of mindfulness and dwell in the precepts."
**Question:** The Buddhas' methods of entering the path are countless. Why only instruct dwelling in these two—the foundations of mindfulness and the precepts?
**Answer:** Though these two methods are brief, their principle encompasses all methods completely. Therefore, they are particularly recommended.
Now let me briefly explain the inclusive nature of these two practices. The four foundations of mindfulness are the nature of wisdom—the eyes. The precepts are the feet. The scriptures say: "With both eyes and feet complete, one can reach the cool pond." The wisdom of mindfulness is understanding; the precepts constitute practice. Mindfulness is the adornment of wisdom; the precepts are the adornment of merit. Mindfulness is the perfection of prajñā; the precepts are the other five perfections. Mindfulness is the guide of contemplation; the precepts are the supporting guide. Through these two guides, the guide of true nature is revealed. Wisdom is perfect and pure nirvana; practice is expedient and pure nirvana. Through these two nirvanas, the intrinsically pure nirvana is revealed. Wisdom is the seed of awakening; practice is the contributing cause. Through these two causes, the primary cause is revealed. Wisdom is the virtue of prajñā; practice is the virtue of liberation. Through these two virtues, the Dharma body with its three virtues is revealed. Mindfulness is contemplative prajñā; the precepts are expedient prajñā. Through these two prajñās, the prajñā of reality is revealed. Mindfulness is perfect and pure liberation; the precepts are expedient liberation. Through these two liberations, intrinsically pure liberation is revealed.
Thus, the wisdom of mindfulness and the precepts, briefly encompassing these ten meanings, are particularly recommended.
But ordinary beings consider the body pure, say feelings are pleasant, hold the mind as permanent, and regard dharmas as self. From these four inversions arise craving and attachment. From craving and ignorance arise mental formations and on down to aging and death. Suffering and accumulation are vast. The eighty-four thousand afflictions burn the house of the five aggregates. Thus the Lotus Sutra says: "On all four sides, simultaneously, fire suddenly breaks out"—a metaphor for the four inversions.
For those who contemplate with the lesser vehicle, they contemplate the body as impure, breaking the inversion of purity; contemplate feelings as suffering, breaking the inversion of pleasure; contemplate the mind as impermanent, breaking the inversion of permanence; contemplate dharmas as without self, breaking the inversion of self. Previously, due to confusion and inversion, they thought the body was permanent, blissful, self, and pure, giving rise to craving and afflictions. Now, contemplating that the body is impure, feelings are suffering, and dharmas are without self, craving and ignorance cease, along with mental formations, consciousness, and on down to aging and death. Thus, the river of birth and death drains and the river of nirvana fills—this is the eager pushing and shoving to escape the burning house and reach the fearless place. For this reason, those of lesser practice are encouraged to cultivate according to the four foundations of mindfulness.
**Now for the greater-vehicle foundations of mindfulness:**
The scriptures say: "Afflictions are itself bodhi; birth and death are itself nirvana." The path of bodhi and nirvana is vast, still, and without form—neither pure nor impure, neither suffering nor pleasure, neither permanent nor impermanent, neither self nor no-self. But since it is said that the body of birth and death is itself the body of bodhi and nirvana, itself the body of suchness, the dharma realm, and reality—the scriptures say: "Without destroying the body, one accords with the single mark." And: "Contemplating the reality of the body, contemplating the Buddha is the same. All beings are already marked by nirvana—no further extinction is needed." This is neither withered nor flourishing, dwelling between the twin trees, tranquil and still amid the sufferings of two kinds of death.
But beings, though possessing wisdom, wander in the night. How would they recognize the Buddha's vision within their own bodies? Drunk on the wine of ignorance, how would they notice the jewel sewn in their clothing? Therefore, they are encouraged to cultivate the greater-vehicle foundations of mindfulness: contemplating the body as neither pure nor impure, feelings as neither suffering nor pleasure, the mind as neither permanent nor impermanent, and dharmas as neither self nor no-self. This is neither withered nor flourishing, returning to the great stillness of nirvana, dwelling in the Thus-Come One's secret treasury of threefold nirvana. The scriptures say: "Placing the children in the secret treasury, I too will soon dwell therein." For this reason, they are instructed to cultivate according to the four foundations of mindfulness.
**On dwelling in the precepts:**
Holding the lesser-vehicle precepts brings ten benefits:
1. **Gathering the saṅgha.** "Saṅgha" means "assembly," and assembly means harmony. Though from different lands, once they leave home and take the precepts within the Buddhadharma, sharing wealth and Dharma alike, they are gathered without discord—this is harmony in matters. The unconditioned precepts support the arising of concentration and wisdom, connecting to the unconditioned and converging on the one ultimate—this is harmony in principle. 2. **Excellent gathering.** When all observe the pure precepts and protect their three actions, there is no mutual disturbance—this is excellent gathering. 3. **The saṅgha dwells in ease.** Because the precepts protect body and speech from mutual disturbance, the saṅgha dwells in ease. 4. **Subduing arrogance.** With pure precepts, one attains meditative concentration; insight arises and subdues the arrogance of afflictions. 5. **Dwelling in ease with shame and conscience.** With pure precepts, concentration and wisdom arise; with inner shame and conscience, one dwells in ease. 6. **Those who have not yet believed gain pure faith.** This refers to inner ordinary beings who, through provisional concentration and wisdom, dispel the disbelief of external ordinary beings. 7. **Those who already believe grow in faith.** They progress in cultivating the emptiness of real dharmas, attaining warmth, summit, patience, and the highest worldly dharmas, with ever-deepening faith and understanding. 8. **Blocking present-life trouble and leakage.** This is the fulfillment of the path of restraint at the highest worldly dharma. 9. **Cutting off future evil.** From the first moment of patient suffering to the vajra mind of an arhat, true cutting off of delusion occurs. 10. **The holy life endures long.** "Holy" means pure, also nirvana. This is the ultimate fruit of an arhat, whose work is done.
These are the ten benefits of holding the lesser-vehicle precepts, so dwelling in the precepts is recommended.
**On holding the greater-vehicle precepts:**
These are the precepts praised by wisdom, the sovereign precepts, the complete precepts, the precepts of all perfections. Holding these also brings ten benefits—same names but vastly different meaning:
1. **Gathering the saṅgha** refers to the saṅgha of the one-body Three Jewels. The three wisdoms harmonizing with the three truths is the meaning of saṅgha. Wisdom illumines objects—no object is unclear—so wisdom gathers objects. Objects awaken wisdom—no wisdom is unawakened—so objects gather wisdom. Object and wisdom mutually gather and harmonize—this is "gathering the saṅgha." 2. **Excellent gathering.** Wisdom illumining objects gathers them without exception; objects awakening wisdom gathers wisdom without incompleteness—hence "excellent gathering." 3. **The saṅgha dwells in ease.** The wisdom of the three contemplations dwells in the realm of the three truths; object and wisdom correspond and harmonize—hence "dwelling in ease." 4. **Subduing the arrogant.** With the greater-vehicle precepts, one subdues the arrogance of delusion regarding the three truths. 5. **Dwelling in ease with shame and conscience.** Shame toward heaven means shame toward the heaven of ultimate truth; conscience toward people means conscience toward those on the path of skillful means—hence "dwelling in ease with shame and conscience." 6. **Those who have not yet believed gain pure faith.** Those who have not yet believed the truth are made to gain clear faith. 7. **Those who already believe grow in faith.** This means growth in the faith of the middle way. 8. **Blocking present-life leakage.** This is the fulfillment of the greater-vehicle path of restraint. 9. **Cutting off future evil.** This means cutting off the delusions of the five abodes up to the vajra mind. 10. **The holy life endures long.** Only the wonderful enlightenment of great nirvana is called supremely pure—this is the holy life enduring long.
Thus, those who uphold pure precepts gain the ten greater-vehicle benefits, so dwelling in the precepts is recommended.
The verse says:
*We are not children of the Buddha,* *Not heeding these final instructions.* *Lax in the vehicle—within, no path;* *Lax in the precepts—falling into the three lower realms.*
From this verse onward, four and a half lines clearly show how the three kinds of teachers and the four assemblies, by not following the Buddha's teachings, not cultivating according to the four foundations of mindfulness, and not dwelling in the precepts, cause the destruction of the Dharma and the collapse of the Three Jewels.
The Nirvana Sutra says: "Laxness in the precepts is not called laxness; laxness in the vehicle is what is called laxness." However, in the greater vehicle, the precepts are the vehicle—diligence in the precepts is diligence in the vehicle. Why? Because these precepts can move and transcend. The middle-way greater vehicle is itself the precepts—why? Because it can prevent wrong and stop evil. Diligence in the vehicle is diligence in the precepts.
Now, taking the three refuges, five precepts, ten precepts, and similar as precepts—these cannot move or transcend, so they are "precept attainment." The contemplation of the foundations of mindfulness, which can move and transcend, is the "vehicle." Together these form four categories:
- **Vehicle diligent, precepts lax:** Diligence in the vehicle brings attainment of the path; laxness in the precepts brings falling into the three lower realms. The scriptures speak of beings in the four destinies attaining the path—this is the meaning. - **Precepts diligent, vehicle lax:** Diligence in the precepts brings human and heavenly bodies; laxness in the vehicle prevents attaining the path. Those with human and heavenly bodies who do not attain the path exemplify this. - **Both vehicle and precepts diligent:** Attaining the path with a human or heavenly body exemplifies this. - **Both vehicle and precepts lax:** Falling into the three lower realms without attaining the path exemplifies this.
Now, the three kinds of teachers and the four assemblies who do not cultivate according to the four foundations of mindfulness and do not dwell in the precepts are not children of the Buddha and do not heed the compassionate father's instructions. This is the fourth category—lax in both vehicle and precepts. Internally, they bind themselves with poison and suffering; externally, they destroy the Three Jewels and cause others to lose faith. Thus the verse says:
*We are not children of the Buddha,* *Not heeding these final instructions.* *Lax in the vehicle—within, no path;* *Lax in the precepts—falling into the three lower realms.*
It is because they do not ask about contemplating the mind that others' faith gradually diminishes.
**Question:** Why does the treatise from this point onward repeatedly say "not knowing"? Does asking about contemplating the mind make all practices succeed?
**Answer:** The Prajñā Sutra says that prajñā can guide the five perfections, and even all practices, to the Buddha fruit. Without prajñā as guide, all practices become inverted. Now, asking about contemplating the mind is itself cultivating prajñā—cultivating the perfect three contemplations of the four foundations of mindfulness. With this contemplation guiding, all practices become correct; without it, they become deviant. Therefore, the treatise from beginning to end says "ask about contemplating the mind."
**Question:** The body in the foundations of mindfulness is a material form. How is it also mind?
**Answer:** The scriptures say: "The three realms have no other law—they are only made by the one mind." And: "The mind is a skilled painter, able to paint all kinds of five aggregates." Therefore, everything has the mind as its root.
The verse says:
*The crow does not receive offerings—* *How could it repay the white crow's kindness?* *Not only is the field poor—* *There is no seed of equality.*
This verse shows that not cultivating the contemplation of mindfulness means having no seed of equality. Not dwelling in the precepts means having no good field.
Why? When one contemplates the greater-vehicle foundations of mindfulness, one contemplates the five aggregates of birth and death as neither withered nor flourishing—the great still nirvana. The scriptures say: "Form is liberation, nirvana; even consciousness is liberation, nirvana." If one cultivates this contemplation of mindfulness, one contemplates all beings of the six destinies as the great nirvana of permanence, bliss, self, and purity, fully endowed with the Buddha's vision. As in the story of Never-Despising Bodhisattva, whose perfect faith was accomplished, the scriptures say: "Giving to the lowest beggar in the city is equal to giving to the Thus-Come One Invincible." How, then, could one discriminate between field and non-field, between what should be given and what should not? Therefore, the contemplation of mindfulness is the seed of equality. Without it, one sees birth and death and nirvana as different, ordinary and sacred as distinct. The sacred is a field of reverence—one gives with veneration. The ordinary is a field of compassion—one looks down and begrudges. Thus, there is no seed of equality.
The king is used as a metaphor for lacking the seed of equality. Why? Once a king, playing, became exhausted and lay down in the grass. A snake was about to bite him. A white crow pecked the king awake. After waking, the king returned to his palace and ordered his ministers to find the white crow to repay its kindness. The ministers replied: "If you seek only the white crow, it cannot be found. But if you give broadly to all crows, that is repaying the white crow's kindness." The white crow symbolizes the sacred; the crow symbolizes the ordinary; the king symbolizes beings who do not cultivate the seed of equality in mindfulness. Therefore, the two fields of reverence and compassion are distinguished. Ordinary beings, lacking the seed of equality within and the practice of perfect contemplation, cannot propagate the great vehicle's equal teaching for the Buddha—how could they repay the Buddha's kindness? Moreover, breaking the Thus-Come One's prohibitions means having no good field, as the verse states.
The verse says:
*If the Dharma rain does not fall,* *The Dharma seeds must wither and dry.*
These half-lines show that when the four assemblies lack the capacity of precepts and wisdom, the sages do not respond.
Why? The Nirvana Sutra says that Cunda declared: "I now have a good field in my body, without any weeds. I only wish for the Thus-Come One's nectar Dharma rain to fall on my body's field, causing Dharma sprouts to grow." But the four assemblies, not cultivating according to the foundations of mindfulness, have no wisdom seeds. Not dwelling in the precepts, they have no good field. Without seeds, beings have no capacity to respond to the sages—how could they attract the response of the sacred Dharma rain? How could the sprouts of beings' Buddha nature not wither?
The verse says:
*Each lacks provisions for the next life,* *Losing the three benefits, bringing suffering.* *The great Dharma is about to crumble—* *Alas, seeing these things!*
This verse shows that within, there is no good capacity; without, no sacred response. The sprouts of the Dharma seed wither. This is losing the three benefits of present and future nirvana. Not only do they lose the joy of three benefits, they further attract the suffering of the three lower realms. This is the Dharma having no one to propagate it, daily declining and crumbling—alas! For this reason, a treatise on contemplating the mind must be written—half a line concludes.
The verse says:
*The true dharma realm is equal—* *No practice, no one can reach it.* *If one can ask about contemplating the mind,* *One can practice and can reach.*
These five and a half lines show that trusting and following the Buddha's final instructions makes one a true child of the Buddha—turning the previous confusion into present understanding and practice.
"The true dharma realm is equal; no practice, no one can reach it"—the principle of the true middle-way dharma realm is still, cut off from form, unconditioned, without person or dharma, neither object nor wisdom. How could there be a person who practices it or a dharma to be reached? But although there is no practice and no reaching, if one can diligently cultivate the perfect contemplation of the foundations of mindfulness, one reaches the far shore of ultimate nirvana.
The verse says:
*This is the four foundations of mindfulness—* *Able to dwell in the precepts.* *Diligent in the vehicle—within, the path;* *Diligent in the precepts—born human or heavenly.* *This is a true child of the Buddha,* *Not violating the compassionate father's instructions.* *Heavenly dragons all rejoice—* *Would not all be delighted?*
These two verses show that those who can ask about contemplating the mind practice without practicing and reach without reaching. They are able to rely on the four foundations of mindfulness and dwell in the precepts. With mindfulness, they are diligent in the vehicle with the path within; relying on the precepts, they are diligent in the precepts and born human or heavenly. Thus, with practice and understanding, following the teachings, they are truly children of the Buddha, not violating the compassionate father's instructions. Such people necessarily possess the virtues of self-cultivation and teaching others. All heavenly dragons, visible and invisible, will be saved through them—hence the rejoicing.
The verse says:
*Able to repay the white crow's kindness,* *Feeding crows with generosity.* *Having both a good field* *And the seed of equality,* *The Dharma rain falls at the right time,* *And Dharma seeds all grow.* *Each has future provisions,* *All gain the joy of three benefits.*
These two verses show that with the seed of equality and a good field, one can feed the crows and repay the white crow's kindness.
Why? The Buddha, the sage, can awaken beings, not letting them be harmed by the snakes of the three poisons and afflictions—this is the sage's kindness toward beings, like the white crow awakening the king from the poisonous snake. The scriptures say: "Cultivating according to the teachings is called repaying the Buddha's kindness." Being able to help the Buddha propagate is also called repaying the sage's kindness. Now, practitioners who rely on the wisdom of the foundations of mindfulness and dwell in the precepts are cultivating according to the teachings—this is repaying the Buddha's kindness. Moreover, they can guide all beings with their own practice—this is feeding the crows, repaying the white crow's kindness. Having the good field of precepts and the seed of wisdom, having the capacity of practice and understanding, they will certainly attract the sacred response. With the response, they will certainly gain benefit. For this reason, a treatise on contemplating the mind must be written—half a line concludes.
The verse says:
*Those who come seeking the Dharma,* *Wishing to hear the unsurpassed path,* *If they do not know to ask about contemplating the mind,* *The wisdom of hearing will never be accomplished.*
From here, three verses show that those seeking the three wisdoms, without asking about contemplating the mind, cannot accomplish the wisdoms of hearing, reflection, and cultivation.
Why? For those who perfectly cultivate the contemplation of the foundations of mindfulness—the wisdom of reality—they know that words are by nature free, formless, and markless—this is liberation. The scriptures say: "Without leaving words, one speaks of liberation." Though words exist, they are not real, so words are themselves liberation. Though empty, they are not void, so they can be spoken. Being neither exclusively existing nor non-existing, words are neither speech nor liberation. This is the realm of words, capable of perfectly generating the contemplative wisdom of the three wisdoms. With this subtle wisdom governing their spiritual ears, whatever sounds and teachings they hear all become the wisdom of hearing.
The verse says:
*Those who come seeking the Dharma,* *Wishing to reflect on the unsurpassed path,* *If they do not know to ask about contemplating the mind,* *The wisdom of reflection will never be accomplished.*
This verse explains the wisdom of reflection. Reflection means contemplating that both the signifier and the signified in words are the middle-way reality. Because they truly exist yet are empty, no dharma can grasp their marks. Because they exist as provisional, no dharma can be cut off. Because they are neither, they are the middle, always free from both extremes. This is the principle of the three truths in words, perfectly awakening the reflection of the three wisdoms—hence "wisdom of reflection." Reflection is neither marked nor unmarked; marks and marklessness are both unobtainable, ultimately pure. This is object and wisdom both inconceivable—called the wisdom of reflection.
The verse says:
*Those who come seeking the Dharma,* *Wishing to cultivate the unsurpassed path,* *If they do not know to ask about contemplating the mind,* *The wisdom of cultivation will never be accomplished.*
This verse explains the wisdom of cultivation. Cultivation means penetrating the true principle and advancing in practice. Because the true principle, though illuminating, is still—hence "no person, no self, no receiver." Though still, it illuminates—hence diligent cultivation of all good. The scriptures say: "The deeds of good and evil do not perish." Because the true principle is the middle, merit and wisdom are not two—duality is unobtainable. Thus the scriptures say: "For merit's sake, one does not dwell in the unconditioned; for wisdom's sake, one does not dwell in the conditioned." Both conditioned and unconditioned are unobtainable.
Also, the wisdom of hearing takes the twelve divisions of scripture as its object, understanding principle within the text. The wisdom of reflection takes text and meaning together as its object, seeking meaning through words. The wisdom of cultivation takes meaning alone as its object, forgetting words and grasping the principle.
The verse says:
*Those who come seeking the Dharma,* *Diligently cultivating the four kinds of samādhi,* *If they do not know to ask about contemplating the mind,* *They toil in suffering with nothing gained.*
This verse explains the four kinds of samādhi, as will be discussed later. Though the four kinds of samādhi differ in practice, they all have the wisdom of the perfect contemplation of mindfulness as their essence. The scriptures say: "Planting the roots of all virtues"—among the six perfections, prajñā is the good guide, and all are called pāramitās, reaching the far shore of nirvana.
Now, those who do not cultivate the contemplative wisdom of mindfulness to guide the four kinds of samādhi, though they weary their three actions, toil in suffering with nothing gained. Thus, though externalists practice various austerities, without prajñā as guide, they cannot escape the three lower realms. Those who practice austerities without wisdom are scarcely different. The scriptures say: "Nor do they delight in the world's useless austerities"—this is exactly the point.
The verse says:
*Those who come seeking the Dharma,* *Hearing much and storing words,* *If they do not know to ask about contemplating the mind,* *They never gain the true joy of the Dharma.*
This verse shows the fault of listeners who cling to names and grasp at marks, without open-mindedness, not knowing to seek principle.
Why? The scriptures say: "Birth after birth cannot be spoken… even neither birth nor non-birth cannot be spoken. The marks of all dharmas are tranquil and quiescent—they cannot be expressed in words." What is now expressed is only expedient, external speech. It is like a medical prescription—an external condition for curing illness. But those who study, clinging to names and marks, relying on their understanding to look down on others, increasing their arrogance, not cultivating mindfulness, not inwardly contemplating to illumine the principle beyond words and remove the illness of afflictions—what benefit is this to the student? Like one who reads a prescription but does not take the medicine—what good is it for the illness? If illness must be cured by taking medicine, students must attain the path through inner contemplation.
The verse says:
*Those who come seeking the Dharma,* *Cultivating samādhi and attaining concentration,* *If they do not know to ask about contemplating the mind,* *Blind meditation sees nothing.*
This verse shows that meditation without wisdom sees nothing. The scriptures say: "Without wisdom, no meditation; without meditation, no wisdom." Concentration and wisdom support each other—like two wheels, only then can one travel far. How can meditation without wisdom cross the sea of birth and death?
Why? When ordinary beings cultivate the four dhyānas and eight concentrations, the commentary all say these are the difficulty of the long-life heavens, not the path. How much more so those who merely approach concentration without wisdom—are they not blind?
Even the two vehicles, cultivating the contemplation and refinement of the various dhyānas, the unconditioned samādhis, entering cessation—are still rebuked by Vimalakirti: "One who truly sits in meditation does not manifest body or mind within the three realms." They are still blind, seeing nothing.
If one can ask about contemplating the mind and cultivate samādhi concentration, this is the śūraṅgama samādhi. Why? Contemplating emptiness yet not void, perceiving existence yet not real—perceiving existence yet not real, so illumination is constantly still, activity is constantly calm—hence "not manifesting body or mind in the three realms." Contemplating emptiness yet not void means stillness is constantly illuminating, also calmness is constantly active—"without arising from the concentration of cessation, one manifests all manner of deportment." Illumination being constantly still means not existence; stillness being constantly illuminating means not non-existence. Neither existence nor non-existence, neither stillness nor illumination—this is the middle way, the śūraṅgama samādhi.
Thus, Vimalakirti used the perfect contemplation of śūraṅgama concentration to refute Śāriputra, whose sitting in meditation was not accomplished—this is blind meditation seeing nothing. How much more so the meditation of today that lacks wisdom—is it not blind?
The verse says:
*Those who come seeking the Dharma,* *Wishing to repent all their sins,* *If they do not know to ask about contemplating the mind,* *Their sins will never be released.*
This verse shows that without contemplating the mind, repentance never extinguishes sin.
There are three kinds of repentance:
1. **Repentance by practice.** As explained in the vinaya: according to the severity of the offense, either confessing before another, or the twenty-monk procedure for release. When the procedure is complete, the sin is said to be extinguished. This repentance addresses offenses against the unconditioned precepts. 2. **Repentance by signs.** As in the *Vaipulya* and *Lotus* repentances—half-walking, half-sitting repentance, etc. When good signs appear, or a voice in the sky announces the sin is extinguished, it is said to be extinguished. This repentance addresses offenses against inherent nature. 3. **Repentance by contemplating birthlessness.** The scriptures say: "Sitting upright, contemplating reality, all sins like frost and dew—the sun of wisdom can dissolve them." This repentance addresses the sins of affliction.
**Question:** How do these three kinds of sin differ?
**Answer:** The great commentary says: like killing grass versus taking a living being's life—though both are the same offense of pāyattika, when confessing before another, the two offenses against the unconditioned precepts that obstruct the path are extinguished. But the karmic retribution of killing is not extinguished. Thus, killing a living being is an offense against nature—whether or not one has received the precepts, committing it brings offense. Killing grass is only an offense if one has received the precepts; without receiving them, there is no offense. The same applies to other precepts. Thus, the two offenses differ. Affliction sins—delusion that obscures principle—belong to the category of affliction sins.
Since the three sins differ, the three repentances also differ.
**Question:** If repentance by practice cannot extinguish offenses against nature, can repentance by signs also not extinguish offenses against the unconditioned precepts that obstruct the path?
**Answer:** The superior can encompass the inferior, so the case of repentance by contemplating birthlessness follows accordingly.
**Question:** Repentance by practice is found in the vinaya texts. Repentance by signs is found in the *Vaipulya* scriptures—that is understandable. What is the form of repentance by contemplating birthlessness?
**Answer:** The earlier citation from the *Samantabhadra Contemplation Sutra* is exactly this. Another example: Vimalakirti, refuting Upāli, said: "You should directly extinguish it without disturbing the mind. Why? The nature of that offense is neither within, nor without, nor in between. Just as the mind is, so is the defilement of sin; just as all dharmas are, they do not depart from thusness. Upāli, when the mind's mark is liberated, is there any defilement?" Upāli said, "No." Vimalakirti said: "The mind-marks of all beings are undefiled, exactly the same. Deluded thought is defilement; no deluded thought is purity. Grasping at self is defilement; not grasping at self is purity. All dharmas are like phantoms and illusions"—this is its mark.
Thus, without this, though one repents, sin is not removed—exactly as the verse says.
The verse says:
*Those who come seeking the Dharma,* *Wishing to be free from afflictions,* *If they do not know to ask about contemplating the mind,* *Afflictions will never cease.*
**Question:** How does this verse differ from the previous one?
**Answer:** The previous verse speaks of repenting all sins generally. This verse speaks of contemplating the afflictions that arise in everyday life as the point of difference.
Wood and stone, being without mind, have no afflictions. Therefore, we know that afflictions arise from the mind. The mind is the root of birth and death, the source of sin and defilement. Now, wishing to be free from afflictions without contemplating the mind's nature—how could one be free from delusion? If the nature of afflictions were real rather than empty, even with contemplation they could never be abandoned. But because the nature and marks of afflictions are not real—arising from the conjunction of deluded thought and conditions—the scriptures say: "This illness of mine arises from the deluded, inverted thoughts and afflictions of past lives." Because the mind's delusion is not real, it can be contemplated and abandoned. Without contemplating the mind's delusive marks, the branches of affliction will never cease.
The verse says:
*Those who come seeking the Dharma,* *Originally wishing to benefit others,* *If they do not know to ask about contemplating the mind,* *They retreat and cause others to slander.*
*Those who come seeking the Dharma,* *Wishing to flourish the Buddhadharma,* *If they do not know to ask about contemplating the mind,* *They retreat and cause great defilement.*
These two verses show that those who teach and propagate, wishing to benefit others, without inner contemplative wisdom, instead cause great harm.
Why? The scriptures say: "One who lacks wisdom and skillful means is bound. A bodhisattva who dwells in desire and anger while attempting to perfect beings and purify the Buddha land—this is called being bound without wisdom and skillful means." Why? This shows that without inner wisdom to remove one's own afflictions, one attempts to teach others. Not only do beings not succeed, but one's own afflictions increase—this is bondage.
Why? Without inner contemplative illumination, one is necessarily blind to the six sense objects externally. Then one craves wealth and lusts after forms. Teaching others necessarily involves sounds and profit. When profit and support occupy the mind, one cannot help but crave and cling to self-benefit. Self-benefit destroys others' minds of joyful giving. Thus, without inner contemplation, exhorting others becomes a great harm, as the verse says.
Such losses are not singular. Thus, one and a half lines conclude:
*Such gains and losses—* *Not fully expressible in verse.* *With these gains and losses,* *No one is awakened.*
For this reason, a treatise on contemplating the mind must be written.
The verse says:
*In the latter age, cultivating mind-contemplation,* *One attains deviant concentration and produces views.* *Eloquent without end,* *Considering oneself a treasure of the world.* *The witless, sniffing with their noses,* *Perceive the breath of a wild fox—* *It stings their eyes.* *They lift their tails and walk backward,* *Then fall one by one into a pit and die.*
For this reason, a treatise on contemplating the mind must be written.
The preceding eleven and a half verses show that those who come seeking the Dharma, not knowing to ask about contemplating the mind, cannot accomplish any practice. The following two and a half verses show that cultivating deviant contemplation produces deviant concentration, with endless eloquence, and no one can distinguish it.
Though the ninety-six paths are mentioned, only one path is correct—the rest are deviant. Thus, we know that the many deviant paths are truly hard to distinguish. Without a wise master, who could certify this?
Once there was a person who cultivated contemplation and attained a demonic, ghostly deviant concentration. His eloquence was endless. All the meditation masters and Dharma teachers could not distinguish it, praising it as inconceivable and elevating his status. Having received the approval of those they considered superior, he further considered himself a treasure of the world, and his deviant mind blazed ever more fiercely.
Only the master of Nanyue could finely distinguish. He had him contemplate inwardly, thoroughly investigating. If it were a good dharma, it would naturally become clear and pure, like burning genuine gold. If it were demonic, it would naturally disappear, like false gold. Using contemplation, the demon then departed. After it left, he knew nothing—like one afflicted by a sorcery spell who talks endlessly, but once the spell is removed, the patient is speechless.
If one lacks wisdom and considers him to have attained dhāraṇī, revering and practicing accordingly, one falls into the pit of the three lower realms. Hence the verse: "The witless, sniffing with their noses, fall one by one into a pit and die." For this reason, a treatise on contemplating the mind must be written—half a line concludes.
The verse says:
*Watching the nose's breath, counting breaths,* *And cultivating the contemplation of impurity—* *Counting breaths may reach the four dhyānas,* *Yet one cannot escape the deeds of hell.* *Impurity contemplation, thinking oneself beyond learning,* *One overturns the bowl to accept a woman's food.* *Even if born through meditation,* *One falls into the difficulty of the long-life heavens.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the error of cultivating meditation through phenomenal marks. "Watching the nose's breath, counting breaths" points to cultivating the meditation chapter on the contaminated—the four dhyānas. "And cultivating the contemplation of impurity" points to the meditation chapter on the uncontaminated—phenomenal meditation.
"Watching the nose's breath" means fixing the mind on the nose. "Counting breaths" means counting the breath. Through counting breaths, one can attain the four dhyānas and eight concentrations. But once there was a monk who, through counting breaths, attained the four dhyānas and considered himself an arhat, with no further rebirth. At death, seeing the place of his intermediate-state rebirth, he slandered the Buddha: "A great liar! He said arhats have no rebirth—yet I now see a place of rebirth." Due to this slander, he fell into hell. Hence the verse: "Counting breaths may reach the four dhyānas, yet one cannot escape the deeds of hell."
Once there was a monk studying the contemplation of impurity. For a short while, he subdued his mind so that desire-thoughts did not arise, and considered himself to have attained arhatship. Later, going out to beg in the village, he saw a woman bringing food. Desire arose, and his mind was captivated and drunk. He then overturned his bowl to accept the woman's food. Hence the verse: "Impurity contemplation, thinking oneself beyond learning, one overturns the bowl to accept a woman's food."
But if one attains the dhyānas through counting breaths and does not slander, one does not fall into hell. Yet, being born through meditation, one falls into the difficulty of the long-life heavens. Hence the verse: "Even if born through meditation, one falls into the difficulty of the long-life heavens."
Now, those who cultivate meditation are encouraged to use stillness of mind to engender contemplative wisdom, clearly seeing the errors of birth and death, afflictions, and delusion, knowing their origin, and using wisdom to cut off the root of birth and death. The scriptures say: "Vipaśyanā can destroy afflictions." Why then is śamatha also needed? The Buddha said: "First, concentration moves; afterward, wisdom uproots." It is not for greed of meditation's bliss that one cultivates. The scriptures say: "Craving the taste of meditation is a bodhisattva's bond."
The verse says:
*Relying on phenomenal methods to focus the mind,* *Without wisdom, one produces ghostly concentration.* *Manifesting marvels to stir people's minds,* *When things surface, one destroys the Buddhadharma.* *At death, one is born among ghosts—* *The ninety-five lineages' kin.*
*The Sutra of Doubts in the Semblance Dharma* *States that three kinds of teachers destroy the Buddhadharma.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the error of using phenomenal methods to focus the mind. These are the same breath-counting techniques above, lacking the illumination of principle-contemplation—hence "phenomenal methods." The great commentary calls this dark realization, neutral and defiled—namely, the four dhyānas and eight concentrations.
Thieves necessarily rely on darkness to steal. The scriptures say: "Like a thieving dog entering a house at night." Now, deviant demons and flattering ghosts, wishing to steal and kill the practitioner's Dharma body and wisdom life, steal the transcendental wealth—they must enter meditation without wisdom, the dark house of the five aggregates. Hence the verse: "Relying on phenomenal methods to focus the mind, without wisdom, one produces ghostly concentration."
Such demonic and ghostly concentration may last one or two weeks, or even for countless periods, entering absorption. It may also manifest various miracles. Who in the world, seeing this, would not call them sages? But the manners of deviant demons cannot last long—they must eventually surface and fail, causing people to slander and lose faith in the Buddhadharma. Hence the verse: "Manifesting marvels to stir people's minds, when things surface, one destroys the Buddhadharma."
Some demonic ghost meditation loses its meditative state when the demon departs. Some true meditation may be entered by demons, but the meditative state remains after the demon leaves. Though the two kinds of deviant ghost meditation differ, in life one is controlled by them; after death, one becomes their kin. Though deviant demons are many, they do not exceed ninety-five kinds. Hence the verse: "At death, one is born among ghosts—the ninety-five lineages' kin."
The preceding verses, thirty in total, revealing gains and losses, also do not go beyond the three kinds of teachers destroying the Buddhadharma.
The verse says:
*Within, the mind is not for the path—* *Deviant, flattering, thinking of fame and profit.* *Falsely manifesting the appearance of sitting in meditation,* *Gaining fame, profit, and followers.* *When things surface, they destroy others' faith,* *Ruin and damage the Buddha's true path.* *These are the Santiras—* *After death, falling into the uninterrupted hell.*
For this reason, a treatise on contemplating the mind must be written.
The preceding section addressed the faults of the three kinds of teachers generally. This section specifically details their losses. The first two and a half verses show the faults of meditation teachers.
Why? Once five people agreed together to seek profit and support. They resolved to go to the mountains to sit in meditation. One of the five entered the city and told the people: "Four men are in the mountains sitting in meditation, all having attained the four dhyānas and eight concentrations, and have realized fruits such as the srotaāpanna. You should make offerings to them." Word spread, and they obtained offerings and profit, fulfilling their intention. They then spent five hundred lifetimes in hell and five hundred lifetimes as slaves to their benefactors. The verse's "Santira" is the name of one of the five.
Hence the verse: "Within, the mind is not for the path—deviant, flattering, thinking of fame and profit. Falsely manifesting the appearance of sitting in meditation, after death, falling into the uninterrupted hell."
Those who now study the path often have their minds in this. Having practiced for so long, their deeds mostly lie in fame, profit, and deviant flattery. Coarse minds do not notice; upon fine examination, it is hard to escape. Those whose minds are truly for the path are likely rare.
But the gentleman does not dislike wealth—he takes it by the proper path. If it is not the proper path, the gentleman does not do it. How much more so when one's only regret is that one's cultivation cannot penetrate the spirit, move the sages, and attain birthlessness. If one can truly have the path, then virtue is established and reputation is founded. One need not seek Brahmā heaven—Brahmā heaven comes on its own. When it comes, it obstructs the path, and one should instead leave it. How could one harbor marketplace intentions within one's breast and fall by one's own hand?
The verse says:
*The speaker attains liberation through speaking,* *And the audience likewise.* *If they do not know to ask about contemplating the mind,* *It is like a poor person counting others' treasures.*
*If the speaker asks about contemplating the mind,* *There is no speaking and no showing.* *If the listener asks about contemplating the mind,* *There is no hearing and no attaining.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the gains and losses of Dharma teachers. The beginning of the treatise already generally addressed Dharma teachers propagating for profit and losing the true flavor of the path, as explained above. Here, the specific gains and losses are further distinguished.
When the wisdom of perfect contemplation flows within and expresses through the mouth—the subtle spirit, the roaming mind in accord—then speaking illuminates the spirit and eloquence dispels inner delusion. Hence the verse: "The speaker attains liberation through speaking." When the listener internally cultivates the perfect contemplation, with the spirit as master, silently commanding the spiritual ear, opening to the resonance—hence the verse: "And the audience likewise."
If this principle is absent, whether the speaker speaks all year or the listener listens for a lifetime, there is no benefit to either. Hence the verse: "If they do not know to ask about contemplating the mind, it is like a poor person counting others' treasures."
Those whose minds can contemplate inwardly speak all day without speaking, and hear all day without hearing. Speaking is like illusion; hearing is like an echo in a valley. Hence the verse: "If the speaker asks about contemplating the mind, there is no speaking and no showing. If the listener asks about contemplating the mind, there is no hearing and no attaining."
The verse says:
*The precepts are for taming the mind-horse.* *Though one upholds the five divisions of the vinaya,* *If one does not know to ask about contemplating the mind,* *The mind-horse will never be tamed.*
*The vinaya maintains the Buddhadharma—* *Understanding the external but not the internal.* *When Vimalakirti rebukes the foremost,* *Only then is one truly upholding the vinaya.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the gains and losses of vinaya masters.
When the Buddha first attained enlightenment at the place of still extinction, he established precepts for those of great faculties and great practices, speaking the ten grave and forty-eight light precepts. These directly guard the ground of intention, so the mind is the essence of the precepts.
Next, for those of lesser faculties and lesser practices, he spoke the two hundred fifty precepts. These guard the seven physical actions, generating the unconditioned precept through the ceremony, with the unconditioned as the essence. This was to attract and gradually please those of lesser faculties—hence the lesser precepts.
The Lotus Sutra says: "Those who first saw my body and heard what I spoke immediately believed and entered the Thus-Come One's wisdom. Except for those who had previously cultivated the lesser vehicle, I now also cause them to enter the Buddha's wisdom." "First seeing" refers to entering the Thus-Come One's wisdom at the Avataṃsaka assembly. "Gradual entry" refers to the tripitaka teachings traversing the five flavors, entering the Buddha's wisdom at the Lotus assembly.
Therefore, we know that the five divisions of the vinaya are one storehouse of lesser-vehicle expedient means. But the mind is the root of birth and death and nirvana, the source of all things. Thus, the greater-vehicle precepts directly guard the ground of intention, taming the mind-horse.
Now, those who study the vinaya do not seek the Buddha's original intent but merely cling to the expedient precepts as the true path. They do not investigate the mind, and without the contemplative practice of mindfulness to tame the mind, they never return to the source of original purity to tame the mind-horse.
The seven physical actions are external guards; the ground of intention is an internal guard. Upāli understood the external but not the internal—hence he was refuted by Vimalakirti. Those who now uphold the vinaya and penetrate both internal and external are likely rare. How could they be the ones who maintain the Buddhadharma?
The verse says:
*Reciting scriptures brings liberation—* *Not for worldly profit.* *If one can ask about contemplating the mind—* *Breaking open a single mote of dust,* *One brings forth a great scroll of scriptures.* *Receiving, upholding, reciting, reading this—* *Hearing and holding without forgetting,* *The mind opens and attains liberation.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the gains and losses of scripture recitation.
Why? The Buddha, in what cannot be spoken, spoke provisionally to show the origin of beings' illness and the marvelous prescription for curing it. He encouraged the four assemblies to recite diligently, so that it is often spoken by the mouth and often heard by the ears, often uniting the spirit-mind and often taking the good medicine—removing the illness of affliction and liberating from birth and death. It is not so they recite to trade for offerings and support. Hence the verse: "Reciting scriptures brings liberation—not for worldly profit."
The scriptures say: "Breaking a mote of dust brings forth a great scroll of scriptures"—this is the mind-dust bringing forth the great scriptures.
The old tradition says "scripture" is the Sanskrit sūtra, whose name contains five meanings. Now, we say the mind is a sūtra, containing fifteen meanings, untranslatable. Why?
The old tradition says: First, the root of dharmas. Now, we say the root of teachings, the root of meanings, the root of practices. What root of dharmas could surpass the mind? The scriptures say: "The three realms have no other law—only made by the one mind." Speaking of the teachings of birth and death and nirvana—the mind is the root of teachings. The meanings of birth and death and nirvana—the mind is also their root. The practices leading to birth and death and nirvana—the mind is also their root. Thus, the mind contains the roots of three dharmas.
Second, the old tradition says "containing subtle arising." Now, we say teachings arise subtly. Meanings arise subtly. Practices arise subtly. "Subtle arising" means growing from small to great—this is the meaning of subtle arising. The mind has the subtle arising of the three things: teachings, practices, and meanings.
Third, the old tradition says "containing a gushing spring." Now, we say teachings gush forth, meanings gush forth, practices gush forth. The mind can flow out the three dharmas endlessly—like a spring that never runs dry.
Fourth, the old tradition says "containing the carpenter's line"—cutting off the deviant views of craving and views. Now, we say teachings cut off the deviant, meanings cut off the deviant, practices cut off the deviant—this is the meaning of the carpenter's line. Why? When the mind is correct, speech is correct—the mind's teachings cut off the deviant. When the mind is correct, meanings are correct—the mind's meanings cut off the deviant. When the mind is correct, practices are correct—the mind's practices cut off the deviant.
Fifth, the old tradition says "containing a garland." A garland is like stringing flowers so they do not fall apart. Now, we say the mind's teaching, meaning, and practice form a threefold garland, preventing them from falling away. Therefore, we know the mind contains fifteen meanings, untranslatable—set that aside for now.
The Mind Sutra makes this clear. Thus, contemplating the mind-dust as emptiness reveals the storehouse of voice-hearer dharmas. Contemplating the mind as provisional reveals the storehouse of bodhisattva dharmas. Contemplating the mind as the middle reveals the storehouse of Buddhahood dharmas. These three kinds of storehouses—what scripture do they not include, what treatise do they not encompass? The mind contains the eighty-four thousand dharma-storehouses. For those who uphold, recite, and cultivate the mind-contemplation scriptures, what is there to forget? Thus, contemplating the scriptures flows within, clearly illuminating and commanding the emotions, causing the mind to open and be liberated from afflictions.
The verse says:
*Exhorting offerings and support,* *Flourishing and maintaining those who practice stillness—* *But with a hidden mind of self-interest,* *Relying on this to sustain the body,* *They destroy others' joy in giving—* *Repaying others as camels and donkeys.* *If one can ask about contemplating the mind,* *One is like the camel and mule—free.*
For this reason, a treatise on contemplating the mind must be written.
The previous two and a half verses showed that wishing to flourish the Buddhadharma turns into defilement, discussing those who teach and guide others generally. These two and a half verses specifically show the gains and losses of temple stewards.
Unless one has inner clear understanding of contemplation and practice, knowing cause and effect, fearing sin and dreading karma, one cannot vow to be free of self-interest. With contemplative wisdom, one observes the mind and knows all dharmas are illusory transformations. What could be craved? What body could be served? Though illusory, cause and effect are not mistaken. When theft reaches the fifth offense, like cutting down a tāla tree, the Dharma person is dead and no longer counted among the saṅgha. Openly, they are despised by humans and gods; secretly, they are rebuked by hidden sages. In the present, body and mind are broken; in the end, they repay as camels and donkeys. Once human embodiment is lost, for ten thousand kalpas it is not regained. The slightest encroachment on others' property brings the heaviest retribution. What person of contemplative wisdom would do such things? Like the camel and mule, they are ultimately free from the fault of self-serving encroachment.
The verse says:
*Each path has its own methods—* *But not investigating their own,* *They suddenly peek at the Buddha's teachings,* *And move through them for ten or more years.* *Not only is that other method inferior—* *They must harbor a mind to destroy it.* *This is Kapila—* *How could celestial sages approve?*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the gains and losses of externalists.
Externalists peering into the Buddha's teachings do so for no more than two purposes: first, disdaining the other method as inferior; second, plotting to destroy the Buddhadharma. Peeking to find faults is not a good-hearted seeking of the Buddha's teachings.
Once an externalist defeated all the Dharma teachers but could do nothing against a single meditation master. His mother advised: "If you debate with the meditation master, curse him with the heads of donkeys, horses, and all beasts—then you can win." The externalist followed his mother's plan and won. Later, he received the body of Kapila, one body with a thousand heads. Having wielded an evil mind, how could the hidden sages approve? As the verse says.
The verse says:
*Wealth and honor without the path* *Only increase arrogance and ease.* *If one can ask about contemplating the mind,* *One gains the true Dharma's wealth and honor.* *Though high, one does not topple;* *Though full, one does not overflow.* *Not attached to worldly wealth and honor,* *The mind constantly abides in the Dharma.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the gains and losses of wealth and honor.
Why? Wealth and honor do not seek arrogance and extravagance, yet arrogance and extravagance come on their own. Hence the verse: "Wealth and honor without the path only increase arrogance and ease."
If one can ask about contemplating the mind and contemplate the realm of reality, the realm awakens subtle wisdom—this is nobility of lineage. The realm of reality and wisdom together possess the seven treasures of the noble ones, even all virtues and practices—this is called wealth. The Lotus Sutra says: "There was a great elder whose house was greatly wealthy"—this is the meaning.
Those who attain this way of wealth and honor, holding it within and flowing through the body, are like the verse: "Though high, one does not topple; though full, one does not overflow. Not attached to worldly wealth and honor, the mind constantly abides in the Dharma."
The verse says:
*Poverty and lowliness bring much deceit—* *Peeking and plotting, committing all evils.* *In this life, punished by the king's law;* *After death, falling into the three lower realms.* *If one can ask about contemplating the mind,* *One dwells peacefully in poverty and nurtures the path.* *Having the path, one is wealthy and honored;* *Being unconditioned, one is wealthy and blissful.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show that the poor gain greatly.
Why? If within, one lacks the wisdom of contemplative insight to illuminate the breast, the emotions are dark. Due to the mind's darkness, one does not recognize the causes and effects of birth and death and nirvana, the worldly and the transcendental. Pressed by poverty, hunger, and cold, one then peeks, deceives, and commits evil. Hence the verse: "In this life, punished by the king's law; after death, falling into hell."
If one has the mind of contemplative wisdom, one recognizes past causes and understands the present retribution, not committing further evil to attract future suffering. One simply calms the spirit and nurtures the path. Hence the verse: "Having the path, one is wealthy and honored; being unconditioned, one is wealthy and blissful."
The verse says:
*The four assemblies are all children of the Buddha—* *All are kin of the Dharma.* *But because they cling to virtuous teachings and dispute,* *They bind future enmities.* *If one can ask about contemplating the mind,* *They harmonize like water and milk.* *All are children of lions—* *All are groves of sandalwood.*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show that the three kinds of teachers, each clinging to the teaching they propagate and disputing right and wrong, bind heavy future enmities. The beginning of the treatise already briefly noted this fault.
Externalists each cling to their own tenets, saying "This is true; the rest are all lies." Thus, there are many ultimate paths—that is why it is deviant. But in the Buddhadharma, there is the single seal of reality—the one path. Hence the scriptures say: "There is only one ultimate path—not many ultimates." And: "Though various paths are shown, in truth they are the one vehicle."
Now, the various teachers do not take the one path that is signified, emerging together from the dark crossroads of birth and death as companions of the Dharma. Instead, they cling to the various signifying teachings and dispute right and wrong, binding heavy enmities. How extremely foolish! Hence the verse: "They bind future enmities."
Not only do they themselves lose this life in vain, wrapped in poison and suffering, they also mislead students, causing them to lose the eye of wisdom. Teacher and student alike become externalists. Hence it is said: "The treatises have various positions, but in cultivating the principle there is no duality. Those who cling have right and wrong; those who penetrate have no dispute." The various teachers cling without penetrating.
If one can contemplate the reality of the mind and cultivate the one path, then the four assemblies are all kin of the Dharma—exactly as the verse says.
The verse says:
*Old age weakens, the body carries illness,* *The eyes grow dim, the ears gradually deaf.* *The mind is confused, forgetting more and more—* *Year after year, it only declines.* *The King of Death, like a garuda bird,* *Will soon swallow the life-root.* *Once the rope of karma snaps,* *When the breath stops, what can one say?*
For this reason, a treatise on contemplating the mind must be written.
These two and a half verses show the master himself announcing that the time of nirvana has come.
From the beginning of the treatise up to the present discussion, this is still the introductory section. Though the profound meaning has not yet been spoken, the gains and losses of the three kinds of teachers and four assemblies have first been clarified. Though the words are shallow and near, they are the essentials of practical conduct—the great obstacles for those who cultivate the path. Those practitioners who recognize these faults and, knowing their errors, correct them may be called true practitioners. Though they have not yet realized birthlessness, birthlessness is not far away.
The two ten-thousand-lamp Buddhas, at the end of their respective periods, spoke the Lotus and entered nirvana. Śākyamuni likewise, for a special purpose, spoke the Nirvana Sutra. Now, the great master's lifetime, teaching according to conditions in various ways, approaches nirvana—so he gathers the essentials into this one treatise.
Why? This treatise from beginning to end only teaches contemplating the mind, because the mind is the Thus-Come One's treasury, fully endowed with all the Buddhadharma. But beings do not realize there is a priceless jewel sewn within their clothing. This treatise directly reveals the treasure within beings' minds—the Buddha's vision and knowledge. Showing and awakening beings is no different from the Lotus Sutra. Therefore, now declaring old age and decline is itself about to enter nirvana. Having spoken this treatise, one returns to true extinction—no more words.
**"I bow to the Buddhas of the ten directions"—the following four verses express reverence and request.**
When one wishes to compose a treatise, one must take refuge in the Three Jewels and seek their empowering support.
*I bow to the Buddhas of the ten directions—* *With deep kindness, they contemplate those who observe the mind.* *They urge them to observe carefully,* *Awakening the sublime bliss of enlightenment.*
This verse takes refuge in and requests from the Buddhas. The Three Jewels all possess the four immeasurable minds, but kindness can give joy, and the Buddha's kindness is most profound—hence requesting joy.
*I bow to the Dharma of the ten directions—* *With deep compassion, they contemplate those who observe the mind.* *They urge them to observe carefully,* *Attaining the true Dharma and escaping suffering.*
Compassion can remove suffering. The Dharma is the true marvelous medicine, whose essence can rescue from suffering—hence requesting the Dharma. With deep compassion, it contemplates those who observe the mind to escape suffering.
*I bow to the Saṅgha of the ten directions—* *If one can observe carefully,* *Entering the great ocean of harmony,* *Joy is immeasurable.*
"Saṅgha" means harmony—the meaning of rejoicing without discord. Hence, joy is discussed in relation to the saṅgha.
*I bow to Master Nāgārjuna—* *May he grace those who observe the mind,* *Quickly attaining liberation,* *And also gracing them to abandon the three minds.*
Nāgārjuna arose specifically to break attachments and remove views. Hence, we request Nāgārjuna's grace to abandon the three minds of kindness, compassion, and joy—the attachments of views and craving. Also, since this treatise is rooted in Nāgārjuna, his grace is requested.
*Now, relying on the power of the Three Jewels—*
This line shows that, having taken refuge in the Three Jewels, one now relies on their power to raise the thirty-six questions. The thirty-six questions are posed because they cover the meaning succinctly. If one were to respond to conditions and events, the questions would be uncountable.
*If one observes a single thought-moment—*
This line shows that if one can observe a single thought and answer these questions, one may know that the mind's eye opens and one enters the cool pond.
*Unable to answer these questions—*
This line shows that the deluded cannot answer.
*Alas, in the latter age—*
This line sighs in lament, showing that in the latter age there are no practitioners. Even if there were a few, how could they distinguish these questions? Hence the lament.
*Thus, a compassionate mind arises—*
This line shows the fear that in later generations there may be some who can understand, so a compassionate mind arises to compose this treatise on contemplating the mind, causing observers to be illumined and opened.
*May all who see and hear—*
This line gives counsel and exhortation: do not doubt or slander.
Why? In the brief teaching of the Lotus, fearing doubt and slander, the Buddha three times withheld the teaching to stop such defamation. Not only could they not understand, but they would increase their grave offenses. In the extensive teaching, despite stern admonition, the five thousand still rose from their seats, not believing the Buddha's words.
Now, about to open the treatise, fearing beings will doubt and slander, the counsel is given in advance.
**"Question"—there are thirteen prose passages with four characters linking them to the repeated question:**
For whom is this treatise actually intended? The answer clarifies that it is for two kinds of people and not for two kinds of people.
"For two kinds of people" means:
1. Those of external verbal learning, who are like a poor person counting others' treasures—valuing what goes in through the ears and comes out through the mouth, without ever investigating the mind through inner contemplation. Such as these are not yet worth discussing the perfect path. 2. Those who have attained the four dhyānas and eight concentrations—these too have not yet recognized the Buddhadharma. How much less could beginners practicing breath-counting discuss the sublime path with them?
"Not for two kinds of people" means:
1. Those who, sitting in meditation, attain concentration, develop understanding, and are endlessly eloquent, considering themselves treasures of the world. When these questions are posed and they cannot answer—why? They claim to have attained what they have not attained, to have realized what they have not realized—this is the offense of overweening pride. 2. Those who follow along as students, not knowing to seek the path within their own minds, externally attached to words, carrying scriptures and treatises while wandering aimlessly, gaining nothing, and not knowing to break open a single mote of dust to reveal the great scroll of scriptures. For these two kinds of people, the treatise is composed.
觀心論疏卷第一
Commentary on the Contemplation of the Mind, Scroll 1