[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀心論](https://indike.org/pramana/in.bauddha.taisho.1920) › 1.4 # 觀心論 1.4 觀心論 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.1920.1.4) 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. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.1920.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.1920.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1920.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1920~en-mt.1.4) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.30.3.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1920.1.4](https://indike.org/pramana/in.bauddha.taisho.1920.1.4) · Pramāṇa