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# 觀心論疏 1.25

觀心論疏 1.25

- **Language:** Classical Chinese

### [1.25](https://indike.org/pramana/in.bauddha.taisho.1921.1.25)

問：此偈與前偈何異？答：前偈明通懺悔諸罪，此偈明欲觀平常所起煩惱為異也。然木石無心，則無煩惱，故知由心有煩惱。心為生死之本、罪垢之源，今欲脫煩惱，不觀心性，豈得離惑？若煩惱體性是實而非虛者，雖復觀照，終不可離。以其煩惱體相不實，妄想因緣和合而有，經云「今我此病，皆從前世妄想、顛倒、諸煩惱生。」以心惑不實，故可觀離。若不觀心惑之相，煩惱之枝終不滅也。

> Question: How does this verse differ from the previous verse? Answer: The previous verse explained repenting of all transgressions in general; this verse is different in explaining the desire to contemplate the defilements that ordinarily arise. Wood and stone have no mind, so they have no defilements; thus we know that defilements exist because of the mind. The mind is the root of birth and death, the source of transgressions and defilements. Now, desiring to escape defilements without contemplating the nature of mind, how could one be free from delusions? If the essential nature of defilements were real and not empty, then even if one contemplated them, one could never be free from them. Because the essential characteristics of defilements are not real, existing through the combination of causes and conditions of false discrimination, a sūtra states: 'Now this illness of mine is entirely born from false discrimination, inversions, and various defilements of past lives.' Because mental delusion is not real, it can be contemplated and abandoned. If one does not contemplate the marks of mental delusion, the branches of defilement will ultimately never be extinguished.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.1.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1921.1.25](https://indike.org/pramana/in.bauddha.taisho.1921.1.25) · Pramāṇa
