觀心論 1
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1.1
Composed by the Śramaṇa Zhizhe of Xiuchan Monastery on Mount Tiantai.
1.2
Question: The Buddhist scriptures are immeasurable, and the treatises are also very numerous. Those who propagate the Dharma are a multitude covering the world, and assemblies of those who hear and receive it are found everywhere. Thus the rain of Dharma universally moistens the fourfold assembly, and its dew-like nourishment brings boundless benefit. Having observed and heard what, and for what further benefit, do you compose this treatise?
1.3
Answer: As you have asked, the Buddhist scriptures are immeasurable and the treatises are also very numerous—this is universally known. However, because those who propagate the Dharma wish to benefit beings, they mostly offer milk diluted with water, causing those who hear and receive it to lose the taste of the true path. The fourfold assembly turns increasingly shallow and fragmented, causing those with faith to gradually cease and speak faintly of it. One fears that the profound and vast great Dharma will not long remain, the eyes of sentient beings will be extinguished, and they will lose the benefit of the true Dharma. Therefore, in seclusion, sorrow arises; tormented and distressed, it is difficult to bear. Without considering myself ordinary, shallow, of little learning, and narrow experience, wishing to assist like the parrot exerting the power of its wings, I presume upon the power of the Three Jewels, desiring to compose this treatise. If the questioner wishes to know the author's intent, there are broadly two aspects: first, to reproach myself on behalf of my disciples; second, if the external fourfold assembly can perhaps believe and receive it, it may also be transmitted to them. In brief, I answer in verse:
1.4
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.
1.5
Question: For what reason is this Treatise on Inquiring into the Contemplation of the Mind composed?
1.6
Answer: The poor people of the final age who count others' treasures are not the primary subject of these words. If those who sit in meditation and practice contemplation merely steady their minds on the nasal septum, the impure, and ānāpāna, this too is like facing a wall—how can one discuss the path? All those who contemplate the mind, enter the path, and obtain concentration produce inverted understandings, speak with boundless eloquence, and consider themselves treasures of the human world; how can they know that their improper pride blazes fiercely? Now I pose these questions: if they do not know them sentence by sentence, how can they claim to have attained what they have not attained, and claim to have realized what they have not realized? In the Lotus Sūtra, in the chapter 'Encouraging Devotion', the Buddha said: 'Such persons are difficult to transform and save.' Also, in the chapter 'Bodhisattva Never Disparaging': 'After the Tathāgata King of Majestic Sound passed away, people of this kind were very numerous, not just one.' Furthermore, I grieve in thought: 'The disciples of my own lineage have followed me for accumulated years; observing the mind for a rather long time, they still do not know how to investigate and question the mind like this. Consequently, not dyeing themselves in the internal Dharma, they cling to external letters, steal notes and run about, carrying scriptures and treatises, wandering aimlessly. Why do they not discard words and set aside texts, break open a single mote of dust, and read the scripture scrolls of the great trichiliocosm?' Thinking of these deluded disciples who have followed me for successive years, gaining nothing in vain—if suddenly their eyes should close in death, who would show it to them again? Because of these causes and conditions, grief and distress have arrived all the more intensely, and therefore I compose this treatise."
1.7
The Mahāprajñāpāramitā Sūtra clarifies forty-two syllable gates, the first stating: 'If one hears the syllable gate A, one immediately understands all meanings, namely that all phenomena are originally unproduced.' Nāgārjuna also composed the Mūlamadhyamakakārikā and the Treatise Explaining the Mahāyāna, whose central intent uses the 'eight negations' such as 'unproduced' to open the treatise. Using a single verse to explain 'originally unproduced', he says: 'Phenomena are not produced from themselves, nor are they produced from other, nor from both, nor without a cause; therefore they are said to be unproduced.' Now, based solely on contemplating the single line 'originally produced from self', I raise thirty-six questions. If one can answer these questions with respect to contemplating the mind without impediment, one should know that among the 'six degrees of identity' this practitioner enters 'identity in contemplation and practice', and among the 'five grades of disciples' this is entering the 'rank of initial rejoicing'. Therefore the scripture states: 'Even hearing a single verse, one thoroughly penetrates immeasurable meanings, expounding them in succession according to the Dharma for a month, four months, up to a year.' The treatise says:
1.8
Ask: Contemplating the mind of self-arising, what is the "fourfold unspoken"?
Free from conceptual elaboration, clinging, and dispute, the mind is pure as empty space.
Ask: Contemplating the mind of self-arising, what are the deeds of Māra?
Bound by karma and afflictions, burned in the burning house of the three realms.
Ask: Contemplating the mind of self-arising, what are non-Buddhists?
Afflictions and karma of various views, transmigrating in the six paths.
Ask: Contemplating the mind of self-arising, what is the Three Vehicles?
Clumsily crossing over by severing views and thoughts, escaping the burning house of the three realms.
Ask: Contemplating the mind of self-arising, what is skillful crossing over?
The Three Vehicles without severing fetters, attaining entrance into the two nirvāṇas.
Ask: Contemplating the mind of self-arising, what is the Separate Teaching?
Seeking the eternal fruit of the Great Vehicle, the bodhisattva severs distinct delusions.
Ask: Contemplating the mind of self-arising, what is the vehicle of the Perfect Teaching?
Without destroying the dharma realm, abiding in the nirvāṇa of the three virtues.
Ask: Contemplating the mind of self-arising, what is nirvāṇa?
Cultivating the four types of samādhi, attaining the true patience of non-arising.
Ask: Contemplating the mind of self-arising, what is skillful accomplishment?
The twenty-five preparatory means, tuning the mind to enter the right path.
Ask: Contemplating the mind of self-arising, how are causes and conditions known?
Arising of the ten kinds of objects, fulfilling the three wisdoms in one mind.
Ask: Contemplating the mind of self-arising, how are the ten objects known?
Each accomplishes the ten dharma vehicles, joyfully roaming in the four quarters.
Ask: Contemplating the mind of self-arising, what is not abiding in phenomena?
Entering the stage of the initial arousal of the mind, and the forty-two stages.
Ask: Contemplating the mind of self-arising, how are the six perfections accomplished?
Being able to attain all samādhis, and all dhāraṇīs.
Ask: Contemplating the mind of self-arising, how are the six supernormal knowledges attained?
Using the four means of embrace to transform others, the four unimpeded eloquence.
Ask: Contemplating the mind of self-arising, how are the marks and characteristics attained?
Accomplishing the two buddhas of the true and the responsive, confronting conditions like reflections in a mirror.
Ask: Contemplating the mind of self-arising, how are the ten powers possessed,
And the four fearlessnesses? Inner and outer illuminate in complete harmony.
Ask: Contemplating the mind of self-arising, how is the mind contemplated,
So as to attain the eighteen dharmas unshared with the mundane world?
Ask: Contemplating the mind of self-arising, how is great benevolence attained,
And the great compassion of the three stations of mindfulness, pitying sentient beings without distinctions?
Ask: Contemplating the mind of self-arising, what is skillful means?
Bringing all sentient beings to accomplishment, purifying all lands.
Ask: Contemplating the mind of self-arising, how is it that in a single mind,
The bodhi tree is adorned, and the pure place of enlightenment established?
Ask: Contemplating the mind of self-arising, how does one sit at the place of enlightenment,
Manifesting the four ways of becoming a buddha, responding to capacities without hierarchy?
Ask: Contemplating the mind of self-arising, how does one turn the four teachings
As the pure, wondrous wheel of Dharma, so that all obtain ambrosia?
Ask: Contemplating the mind of self-arising, how does one manifest the four buddhas
And the marks of the four kinds of nirvāṇa, definitively knowing there is no remainder?
Ask: Contemplating the mind of self-arising, how are the dependent and proper [retributions] known?
In the four lands, the celestial vessels are the same, yet the colors of the rice differ.
Ask: Contemplating the mind of self-arising, how does one, in this mind,
See the capacities and conditions of all, penetrating them without hindrance?
Ask: Contemplating the mind of self-arising, how does one know the siddhāntas?
Formless and without conditioning objects, manifesting forms to teach the Dharma widely.
Ask: Contemplating the mind of self-arising, how does one know the gradual, sudden,
Secret, and indeterminate teachings? A single voice preaches these four.
Ask: Contemplating the mind of self-arising, how does one know the four teachings,
Each opening up into four gates, and all dharma-doors?
Ask: Contemplating the mind of self-arising, how does one, in the four teachings
And their four gates—the sixteen gates—compose treatises to penetrate all sūtras?
Ask: Contemplating the mind of self-arising, how does one abide in wisdom and concentration,
Pervasively entering the ten dharma realms, widely benefiting all sentient beings?
Ask: Contemplating the mind of self-arising, how does one know the four lands,
Applying teachings that increase or decrease, pervasively benefiting all beings?
Ask: Contemplating the mind of self-arising, how does one know that this mind
Is equipped with all buddha-dharmas, not a single phenomenon leaving the mind?
Ask: Contemplating the mind of self-arising, how does one know that this mind
Is itself the equal dharma realm, where the Buddha does not deliver sentient beings?
Ask: Contemplating the mind of self-arising, how does one know that this mind,
Its dharma realm like empty space, has ultimately nothing to contemplate?
Ask: Contemplating the mind of self-arising, how is it without letters,
With all speech cut off, utterly serene and wordless?
1.9
Now, based on contemplating the single thought of the self-arising mind, thirty-six questions are briefly raised. Inquiring of outsiders who contemplate the mind, as well as of long-time followers who practice the four kinds of samādhi: if that contemplator of the mind can penetrate each and every one, one should generate toward them the thought of the mind as buddha, drawing near to receive and practice [their teaching] as one would the four reliances. If disciples and followers have no obstruction regarding these, this is the true causal practice; they are true sons and grandsons of the Dharma King, continuing the lineage of the Three Jewels so that it is never severed. If regarding the contemplation of a single thought of the self-arising mind one cannot answer these questions thought by thought, then one is a follower of heavenly demons and non-Buddhists, driven by them, just remaining in the prison of the three realms without any means of escape. If the mind does not kindle [wisdom] yet seeks to struggle free, one will inevitably fall into the pits of the Three Vehicles or the three evil paths, personally severing the wisdom-life of the Dharma-body and destroying the retinue of bodhi; this is truly ruining the kingdom of the Buddha's Dharma and destroying the household of the Great Vehicle. Alas! Alas! What can be done about knowing greatness and its like? If the gains and losses in contemplating the mind of self-arising are like this, contemplation of arising from other, arising from both, and arising without cause are also like this. In the gate of conforming marks, one craves sound and form; in the gate of contrary marks, one calculates the conditioned and unconditioned. Refusing to follow, one enters Niraya; between the three realms, deliverance is difficult. Whether one is delivered or not is wondrous and inconceivable; those whose deluded emotions follow conforming marks harbor many doubts. Failing to take the priceless medicine of ghee, the mad mind pursues [illusions]; how can nirvāṇa be restored? In the gate of manifest marks, four and three are preached; the three wheels and the four teachings are interpreted according to sentiment. Refusing to follow, one enters Avīci, causing one to search for traces in the five parts. It is neither trace nor estrangement nor the five parts; the three truths and the three contemplations are found therein. Ordinary sentiments cannot skillfully determine it; blind minds clinging to views declare everything is empty. In the gate of hidden marks, form and color are extinguished; the three and four are harmonized in the twelve gates. Refusing to arouse greed and love according to sentiment, by what skillful means can the enemy Māra be broken? Greed and love, as well as the enemy Māra, are the Mother of Buddhas; they are also the profound original limit of the three bodies. Each name is established according to sentiment; there are ordinary ones called the five hidden marks. To endure hunger all day is not moderation in eating; to endure cold all day is not asceticism; to have few desires all day does not contradict greed; to practice benevolence all day takes another's life; to fear transgression all day further practices wrongs; to seek a physician all day only worsens the disease; to practice generosity all day further increases stinginess; to sever anger all day causes the three poisons to flourish. Inconceivable! Inconceivable!
1.10
The round, bright moon neither waxes nor wanes,
Yet ordinary deluded feelings see fullness and loss.
Even if it turns its light to shine upon the Western Regions,
In its fundamental principle it has never moved.
Skillful in function, wondrous and subtle, skillfully delivering beings,
Neither making enemies nor making buddhas;
The skillful function of the Dharma-body is wondrous and hard to conceive—
May I ask: from where does it ultimately arise?
1.11
Treatise on Contemplating the Mind, One Fascicle.
Linked texts (1)
- 觀心論 — Classical Chinese