觀心論 1.4

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.