[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) › 1.28 # 觀心論疏 1.28 觀心論疏 1.28 - **Language:** Classical Chinese ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1921.1.28) 偈云：「守鼻隔安般，及修不淨觀，安般得四禪，不免泥犁業。不淨謂無學，覆鉢受女飯，設得隨禪生，墮長壽天難。為是因緣故，須造觀心論。」此兩偈半明事相修禪之倒也。「守鼻隔安般」一句標修有漏四禪章門，及「修不淨觀」一句標修無漏事禪章門。守鼻隔者，安心在鼻也。安般者，數息也。以數息故，能得四禪八定。但昔有比丘數息修得四禪，即自謂是羅漢、無復後生。臨終見中陰生處，即謗佛云：「大妄語人，云羅漢無生，我今那見生處。」因謗佛，即墮地獄，故偈云「安般得四禪，不免泥犁業」。昔有比丘學不淨觀，少時伏心、欲想不起，即自謂已得羅漢。後出聚落乞食，見女送飯，欲心即發，情迷心醉，仍即覆鉢，受於女飯，故偈云「不淨謂無學，覆鉢受女飯」也。然數息得禪，設不起謗，乃不墮於地獄，而隨禪受生，墮長壽天難，故偈云「設得隨禪生，墮長壽天難」。而今勸修禪者，欲寄靜心，令觀照慧，明見生死煩惱虛妄過患，知其源起之由，即以慧斷，拔生死根。經云：「毘婆舍那能破煩惱，何故復須奢摩他耶？佛言：『先以定動，後以慧拔，非貪禪樂而修習也。』」經云：「貪著禪味是菩薩縛也。」 > The verse states: “Guarding the nasal septum with ānāpāna / and cultivating the contemplation of impurity: / through ānāpāna one attains the four dhyānas, / yet does not escape karmic retribution in Niraya. / Through impurity one presumes oneself to be an aśaikṣa; / turning over the bowl, one receives food from a woman. / Even if one is reborn in accordance with dhyāna, / one falls into the difficult circumstance of the heaven of long life. / It is for this reason / that one must compose the Treatise on Contemplating the Mind.” These two and a half verses explain the inversions of cultivating dhyāna in phenomenal characteristics. The line “Guarding the nasal septum with ānāpāna” marks the heading for cultivating the four dhyānas with outflows, and the line “and cultivating the contemplation of impurity” marks the heading for cultivating phenomenal dhyāna without outflows. “Guarding the nasal septum” means placing the mind on the nose. “Ānāpāna” means counting the breaths. Because of counting the breaths, one is able to attain the four dhyānas and eight absorptions. But in the past, there was a monk who cultivated counting the breaths and attained the four dhyānas; he then presumed himself to be an arhat and to have no future rebirth. On the verge of death, seeing the place of rebirth in the intermediate state, he immediately slandered the Buddha, saying: “He is a great liar, saying that an arhat is free from rebirth, yet how do I now see a place of rebirth?” Because of slandering the Buddha, he immediately fell into hell. Hence the verse states: “through ānāpāna one attains the four dhyānas, / yet does not escape karmic retribution in Niraya.” In the past, there was a monk who studied the contemplation of impurity; subduing his mind for a short time so that thoughts of desire did not arise, he immediately presumed that he had attained arhatship. Later, going out into a village to beg for food, he saw a woman bringing food; thoughts of desire immediately flared up, and his emotions were bewitched and his mind intoxicated; thereupon he turned over his bowl and received food from the woman. Hence the verse states: “Through impurity one presumes oneself to be an aśaikṣa; / turning over the bowl, one receives food from a woman.” Moreover, when one attains dhyāna through counting the breaths, even if one does not give rise to slander, so that one does not fall into hell, yet being reborn in accordance with dhyāna, one falls into the difficult circumstance of the heaven of long life. Hence the verse states: “Even if one is reborn in accordance with dhyāna, / one falls into the difficult circumstance of the heaven of long life.” Now, when exhorting practitioners to cultivate dhyāna, the aim is to rely on a calmed mind to bring forth the wisdom of contemplative illumination, so that one clearly sees the unreal errors and perils of saṃsāra and afflictions, knows the causes from which they arise, and immediately severs them with wisdom, uprooting the root of saṃsāra. A sūtra states: “Vipaśyanā can destroy afflictions; why is śamatha also needed? The Buddha said: ‘First shake them with concentration, and later uproot them with wisdom; it is not cultivated out of greed for the bliss of dhyāna.’” A sūtra states: “Craving and clinging to the taste of dhyāna is the bondage of a bodhisattva.” > — English (machine translation) (machine translation) - [Previous: 1.27](https://indike.org/pramana/in.bauddha.taisho.1921.1.27) - [Next: 1.29](https://indike.org/pramana/in.bauddha.taisho.1921.1.29) - [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.1.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.1.28](https://indike.org/pramana/in.bauddha.taisho.1921.1.28) · Pramāṇa