觀心論 1.9

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!