[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) › 1.27 # 觀心論疏 1.27 觀心論疏 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1921.1.27) 偈云：「末代修觀心，得邪定發見，辯才無窮盡，自謂人間寶。無智者鼻嗅，野狐氣衝眼，舉尾共却行，次第墮坑殞。為是因緣故，須造觀心論。」前有十一行半偈，明諸來求法者，不知問觀心，眾行皆不成。此下兩行半偈，明修於邪觀、發於邪定、辯說無窮、無人別者。然雖明九十六種道，一道是正，餘者皆邪。故知眾邪非一，實難可別，自非明師智者，誰能證此者乎？昔曾有人修觀，發得魔鬼邪定，辯說則無窮盡，問一切禪師法師，皆不能別，美其不可思議，高安其位。既得勝人印可，彌復自謂云「世人之寶」，邪心轉熾。唯有南岳師善能精別，令其內觀照了窮檢：若是好法，自當明淨，如燒真金；若是魔邪，自當滅去，如偽金也。因而用觀，魔鬼即去，去後一無所知。亦如著蠱，謾言多語，蠱若去後，病者一無言也。若無智之人即謂其得陀羅尼、敬貴修行，次第墮三途坑也，故偈云「無智者鼻嗅，次第墮坑殞」。「為是因緣故，須造觀心論」半行結也。 > The verse states: “In the final age, cultivating contemplation of mind, / one attains perverse absorption and produces \[wrong\] views; / with inexhaustible eloquence, / one regards oneself as a treasure among humans. / Those without wisdom follow the scent, / and the wild fox's stink strikes their eyes; / raising their tails, together they walk backwards / and tumble into the pit to perish one after another. / It is for this reason / that one must compose the Treatise on Contemplating the Mind.” Previously there were eleven and a half verses explaining that when those who come seeking the Dharma do not know to inquire into contemplation of mind, none of their various practices succeed. The two and a half verses here explain cultivating perverse contemplation, generating perverse absorption, possessing endless eloquence, yet having no one capable of discerning it. Although ninety-six paths are explained, only one path is correct, and the rest are all perverse. Thus we know that perverse doctrines are manifold and indeed difficult to discern; unless one is an enlightened teacher and a wise person, who could verify this? In the past, there was a person cultivating contemplation who produced the perverse absorption of demonic spirits; his eloquence was inexhaustible. When he asked all dhyāna masters and dharma masters, none could discern it; praising it as inconceivable, they installed him in a high position. Having obtained the certification of eminent people, he all the more called himself “a treasure among the people of the world,” and his perverse mind blazed all the more fiercely. Only Master Nanyue was adept at meticulous discernment, instructing him to contemplate inwardly, illuminate, and thoroughly examine: if it is a wholesome dharma, it should naturally be bright and pure, like smelted genuine gold; if it is demonic and perverse, it should naturally vanish away, like counterfeit gold. Thereupon applying contemplation, the demonic spirits immediately departed, and after they left, he knew nothing at all. This is also like someone afflicted by gu-poison, who babbles and speaks volubly; once the poison departs, the sick person has nothing at all to say. If people without wisdom immediately regard him as having attained dhāraṇī and revere his practice, they will tumble one after another into the pit of the three wretched realms. Hence the verse states: “Those without wisdom follow the scent, / and tumble into the pit to perish one after another.” “It is for this reason / that one must compose the Treatise on Contemplating the Mind” is the half-verse concluding it. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1921.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1921.1.28) - [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.1.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.1.27](https://indike.org/pramana/in.bauddha.taisho.1921.1.27) · Pramāṇa