[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) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 1.26 # 觀心論疏 1.26 觀心論疏 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1921.1.26) 偈云：「諸來求法者，本欲利益他，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，退還大污損。」此兩偈明行化，興顯欲利益他，內無觀慧翻為大損。何者？經云謂「無慧方便縛」，謂菩薩住貪欲瞋恚，成就眾生、淨佛國土，是名無慧方便縛也。何以然？此明內無慧除自煩惱，而欲外化？斯則非但眾生不成就，而更增己煩惱，故為縛也。何者？若無內觀照明，外必闇於六塵，則貪財著色。而今外化必涉聲塵利養，利養經懷，不能不起貪愛利己，利己則壞他喜捨之心，所以若無內觀，勸化翻為大損，如偈所說。如此之失，其非一也，故一行半偈結云：「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。」 > The verse states: “Those who come seeking the Dharma / originally wish to benefit others, / but not knowing to inquire into contemplation of mind, / they regress and cause others to slander \[the Dharma\]. / Those who come seeking the Dharma / wish to raise up and illuminate the Buddha-dharma, / but not knowing to inquire into contemplation of mind, / they regress and fall back into great defilement and ruin.” These two verses explain that when engaging in teaching to raise up and illuminate \[the Dharma\] out of a wish to benefit others, if one lacks inner contemplative wisdom, it conversely results in great ruin. Why is that? A sūtra states that this is called “the bondage of expedient means without wisdom,” referring to a bodhisattva abiding in covetous desire and wrath who tries to bring sentient beings to maturity and purify buddha-lands; this is named the bondage of expedient means without wisdom. Why is it so? This explains that if one lacks inner wisdom to eradicate one's own afflictions, how could one teach outwardly? In that case, not only are sentient beings not brought to maturity, but one further increases one's own afflictions; hence it is bondage. Why? If one lacks inner contemplation and illumination, outwardly one will inevitably be blinded by the six sense objects and will covet wealth and cling to sensual form. Now, outward teaching inevitably involves auditory objects, gain, and sustenance. When gain and sustenance linger in the mind, one cannot help but give rise to greed and love to benefit oneself. Benefiting oneself then destroys others' mind of joyful giving. Therefore, if one lacks inner contemplation, exhorting and converting others turns out to be a great harm, just as the verse says. Such faults are not just one; thus the concluding one and a half verses state: “Such manifold gains and losses / cannot be fully related in verses; / although there are these various gains and losses, / there is no one who awakens to them. / It is for this reason / that one must compose the Treatise on Contemplating the Mind.” > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1921.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1921.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1921.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.1.26) — English, machine translation ## Linked texts (1) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.5.265) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.1.26](https://indike.org/pramana/in.bauddha.taisho.1921.1.26) · Pramāṇa