觀心論 1.4

1.4

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。

When the Great Master was about to enter nirvāṇa, the loving Father gave his final instruction:
"Cultivate the path in the four stations of mindfulness, and dwell relying on the mokṣa."
We are not sons of the Buddha, for we do not heed this final instruction;
Slack in the vehicle, internally there is no path; slack in precepts, we fear the three bad destinies.
Because we do not inquire into contemplating the mind, we cause others' faith to gradually thin;
If the black crow does not give the path, how can it repay the kindness of the white crow!
Not only is the field poor, lacking the seed of equanimity,
If the rain of Dharma does not fall, the seeds of the Dharma will surely wither and scorch.
Each lacks provisions for future lives, losing the three benefits and incurring suffering;
The great Dharma is on the verge of ruin—alas, to see such a thing!
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
The equal, true realm of phenomena—without practice none can reach it;
If one can inquire into contemplating the mind, one can practice and can reach it.
This is indeed the four stations of mindfulness, being able to rely on the precepts of mokṣa;
Urgent in the vehicle, internally there is the path; urgent in precepts, one is born among humans and devas.
Such a person is a true son of the Buddha, not going against the loving Father's instruction.
Devas and dragons all rejoice—who would not be glad?
One can repay the kindness of the white crow and universally offer food to the black crows.
Since there is a good, fertile field and there are seeds of equanimity,
The rain of Dharma falls in season, and all seeds of the Dharma grow.
Each has provisions for the future, and together they obtain the three benefits.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Those who come seeking the Dharma, wishing to hear the unsurpassed path,
Not knowing how to inquire into contemplating the mind, wisdom from hearing will never arise;
Those who come seeking the Dharma, wishing to ponder the unsurpassed path,
Not knowing how to inquire into contemplating the mind, wisdom from reflection will never be born;
Those who come seeking the Dharma, wishing to cultivate the unsurpassed path,
Not knowing how to inquire into contemplating the mind, wisdom from cultivation will never be completed.
Those who come seeking the Dharma, wishing to cultivate the four samādhis,
Not knowing how to inquire into contemplating the mind, suffer distress without gaining anything;
Those who come seeking the Dharma, who listen much and acquire words,
Not knowing how to inquire into contemplating the mind, have not yet obtained real joy;
Those who come seeking the Dharma, cultivating samādhi and gaining concentration,
Not knowing how to inquire into contemplating the mind, are in blind dhyāna seeing nothing;
Those who come seeking the Dharma, wishing to repent of numerous sins,
Not knowing how to inquire into contemplating the mind, will in the end find it hard to be freed from sin;
Those who come seeking the Dharma, intending to leave afflictions behind,
Not knowing how to inquire into contemplating the mind, their afflictions will never be extinguished;
Those who come seeking the Dharma, originally intending to benefit others,
Not knowing how to inquire into contemplating the mind, regress and cause others to slander;
Those who come seeking the Dharma, wishing to elevate and manifest the Buddha's Dharma,
Not knowing how to inquire into contemplating the mind, fall back and great practice is impaired.
Such gains and losses as these cannot be fully set forth in verse;
Though these gains and losses exist, no one awakens to them.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
In the final age, those cultivating contemplation of mind attain false concentration and generate wrong views;
Their eloquence is inexhaustible, and they call themselves treasures of the human world.
When the ignorant sniff them, the stench of a wild fox assails the eyes;
Lifting their tails, they walk together on foot, and in succession fall into the pit and perish.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Guarding the nasal septum with ānāpāna, and cultivating contemplation of impurity:
Though with ānāpāna one attains the four dhyānas, one does not escape the karma of Naraka;
Contemplating impurity, they consider themselves beyond training, turning over the bowl and receiving women's food;
Even if they are born in accord with dhyāna, they fall into the plight of the long-lived devas.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Relying on external phenomenal practices to apply the mind, without wisdom they develop ghostly concentration;
Manifesting oddities to agitate people's minds, when the truth comes out they destroy the Buddha's Dharma;
When life ends they are born into the realm of ghosts, among the ninety-five retinues;
The Resolving Doubts in the Semblance Dharma clearly explains that the three teachers destroy the Buddha's Dharma.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Internally the mind is not for the path; crooked and flattering, it contemplates fame and profit;
Fraudulently displaying the appearance of seated meditation, they gain fame, profit, and a retinue;
When the truth comes out, they ruin others' minds and damage the Buddha's true Dharma;
This is a ṣaṇḍha, who upon death falls into the Avīci Hell.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Expounding the Dharma brings liberation, and the assembly listening to the Dharma is likewise;
Not knowing how to inquire into contemplating the mind, it is like a poor person counting another's treasure.
If the speaker inquires into contemplating the mind, there is neither preaching nor pointing out;
If the listener inquires into contemplating the mind, there is neither asking nor obtaining.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
The precepts are for reining in the horse of the mind; though upholding the Vinayas of the five divisions,
If one does not know how to inquire into contemplating the mind, the horse of the mind is never tamed.
The Vinaya sustains the Buddha's Dharma; understanding the outer but not the inner,
Vimalakīrti scolded the foremost disciple, and only then is it called truly upholding the Vinaya.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Reciting the scriptures brings liberation, not for the sake of worldly wealth and profit;
If one can inquire into contemplating the mind, breaking open a single mote of dust,
One brings forth the scripture scrolls of the great trichiliocosm; receiving, upholding, reading, and reciting this,
Hearing and retaining without forgetting, the mind opens and attains liberation.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Observing others practicing offerings, promoting and providing for practitioners,
With a secret intention for self-benefit, relying on this to sustain one's body,
Destroying others' wholesome joy of giving, one repays others as a camel or donkey;
If one can inquire into contemplating the mind, it is just like the steed of camels.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Every path has its own methods, yet they completely fail to investigate them;
Suddenly peering into Śākya's teachings, passing through dozens of years,
Not only are their own doctrines clumsy, they also harbor schemes to corrupt;
This is Kapila—how could the sages and immortals tolerate this!
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Rich and noble without the path, they mostly increase in pride and heedlessness;
If one can inquire into contemplating the mind, one attains the wealth and nobility of the true Dharma.
Though exalted, they are not in danger; though full, they do not overflow;
Not attached to worldly wealth and nobility, the mind is constantly in the path and Dharma.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Poor and lowly, they are mostly deceitful and flattering, peering about and creating numerous evils;
Presently punished by the king's law, at death they fall into the three evil destinies;
If one can inquire into contemplating the mind, one rests content in poverty and nurtures the path;
Having the path is true nobility; unconditioned ease is wealth and joy.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
The fourfold assembly are all sons of the Buddha; there are none who are not Dharma kin;
Arguing due to clinging to wholesome Dharmas, they eventually form future enmities;
If one can inquire into contemplating the mind, they blend harmoniously like water and milk;
All are cubs of the lion, all are a grove of sandalwood.
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
Aging in years, the body laden with illness; the eyes dim and ears growing deaf;
The mind confused, with many lapses and forgetfulness; year after year is worse than the last;
The King of Death, the garuḍa, will soon swallow the life faculty;
Once the rope of karma is severed and breath ceases, how can one speak?
It is for these causes and conditions that one must compose the Treatise on Contemplating the Mind.
I bow my head to the Buddhas of the ten directions, deeply compassionate toward those who contemplate the mind,
Exhorting them to carefully observe what is good, giving rise to the wonderful joy of correct awakening;
I bow my head to the Dharma of the ten directions, deeply compassionate toward those who contemplate the mind,
Exhorting them to carefully observe what is good, obtaining the true Dharma and avoiding suffering;
I bow my head to the Saṅgha of the ten directions: if they can observe well,
They enter the great ocean of harmony, with immeasurable joy of heart;
I bow my head to Master Nāgārjuna, praying that he empower those who contemplate the mind,
Causing them swiftly to become enlightened, and also to abandon the three minds.
Now, presuming upon the power of the Three Jewels, I raise thirty-six questions;
Their sub-aspects and detailed entries, applied to affairs, are hard to count.
If, contemplating a single thought of the mind, one can answer these questions,
One should know that the eye of the mind is opened, and one enters the cool pool;
If one cannot answer these questions, how blind and dark one is!
Unable to see even minor meanings, how could one travel the Great Path!
Alas, in the final Dharma age, there are no longer those who attain the path;
Even if there were two or three, would they discern these questions?
Therefore, generating a mind of pity, taking refuge and bowing to the Three Jewels,
I compose this Treatise on Inquiring into the Mind, so that those who contemplate will become open and clear;
May all who see and hear this not give rise to doubt or slander,
Faithfully receive and diligently cultivate it, and surely obtain the great benefit of the Dharma.