觀心論疏 2.22

2.22

論云：「問觀自生心，云何是魔行？業煩惱所繫，三界火宅燒。問觀自生心，云何是外道？諸見煩惱業，流轉於六道。」此兩偈不了一念自生之心即空，不解四不可說之理，故起見思二惑。思惑即是魔，非第六天魔也；見惑即外道，非六師也。經云「眾魔者樂生死，菩薩於生死而不捨。外道者樂諸見，菩薩於諸見而不動」，此並就見思惑心論魔外道耳。今就六塵論思惑魔者，不了一念之心即空，虛妄而見可愛六塵，纏綿愛著起貪，出二萬一千之惑，軟賊魔也。見可畏六塵，生佈起瞋，出二萬一千惑，即強魔也。平平六塵起癡，出二萬一千平品之魔也。等分復出二萬一千等分魔也。是則並由不了一念之心即空、虛妄故觸緣對境，而為三毒、等分——八萬四千魔賊之所縈纏、業煩惱繫，而被三界火宅之所燒者，故偈云「問觀自生心，云何是魔行」等，斯之謂也。次釋見惑者，正就推求諦理不當，心行理外而生煩惱，稱為見惑，名之外道。何者？若定謂一念之心具含萬法是如來藏者，即同迦毘羅外道，因中先有果計。若定謂心無萬法、修之方有者，即同塸樓僧迦外道，因中無果之計。若定謂心亦具亦不具，即同勒沙婆外道，因中亦有果亦無果之計。六師各有定執，乃至單四句、複四句、具足之見等，並是外道所計，推准可知。所以聞心具萬法是如來藏，即謂如囊之盛沙；聞心無萬法，即謂之如兔角。斯並永執邪見之人，何可論道者乎？經取譬如箜篌之聲，不可定實，責之有無四句。若如癡王斷弦求箜篌聲者，斯人求理四句有無，皆是邪見苟執。能如智臣善取聲者，巧能會真，四句皆是得門也。門名能通，則無法不具，一色一香無非中道，舉足下足無非道場，必其苟執，其門則塞，塞則無法非惑，惑心所見一色一香無非顛倒，邪見外道也。略出八十八使見惑者，如觀一念之心愛著觀法，經云「法名無染，若染於法，乃至涅槃，是則染法，非求法也」，此是貪使；以貪愛故，讚其觀法則喜、呵之則瞋，此是瞋使；既未發真諦即是無明闇惑，此是癡使；既有無明昏闇，疑惑諦理，即是疑使；恃我觀解陵他，是則慢使；存我能觀心，即是身見；既未見中道，即是邊見；執己見為是撥他為非，即是邪見；必謂其觀解是涅槃因，即是戒取；定存所見之理是涅槃果，即是見取。斯是觀一念自生之心不了，起此十使之惑。十使約欲界四諦三十二，色、無色四諦各二十八，三界四諦有八十八使也，名為集諦。見必依色，即是苦諦。然長爪利根尚不識其見心苦集，我慢自高，今時行者焉能識乎？是以行者未悟理前，何得非見？宜可虛心亡慮、悔過自省，不可苟執是非諍計而生我慢，起八十八使，自縈妄惑，可謂舊病不除、更增新疾。然四教各有四門，合為十六門，一門修觀見惑若斯，餘十五門准而可知。

The treatise says: "[The verse] asks: Contemplating the spontaneously arising mind, / How is it the practice of Māra? / Bound by karma and defilements, / Burned in the burning house of the three realms. / [The verse] asks: Contemplating the spontaneously arising mind, / How is it [the way of] non-Buddhists? / With the karmas of defilements [born of] various views, / One transmigrates through the six destinies." These two verses explain that failing to understand that the spontaneously arising mind in a single thought-moment is empty, and failing to comprehend the principle of the four inexpressibles, therefore gives rise to the two delusions of views and inclinations. The delusions of inclination are themselves Māra—not the Māra of the sixth heaven; the delusions of view are themselves non-Buddhists—not the six teachers. A sūtra says: "Māras take pleasure in birth and death; the bodhisattva does not abandon them in birth and death. Non-Buddhists take pleasure in various views; the bodhisattva remains unperturbed among various views." These [statements] both discuss Māra and non-Buddhists in terms of the mind of the delusions of views and inclinations. Now, to discuss Māra as the delusions of inclination in terms of the six sense objects: failing to understand that the mind in a single thought-moment is empty, one falsely sees pleasant six sense objects, becomes entangled in loving attachment, and gives rise to greed; this produces 21,000 delusions, which are the "soft thief" Māras. Seeing terrifying six sense objects, one gives rise to fear and anger; this produces 21,000 delusions, which are the strong Māras. Toward middling six sense objects, one gives rise to delusion; this produces 21,000 middling Māras. Toward equal proportions, one further produces 21,000 equal-proportion Māras. Thus, because one does not realize that the mind in a single thought-moment is empty and false, one encounters conditions and confronts objects, and is entangled by the three poisons and equal proportions—the 84,000 Māra-thieves—and bound by karma and defilements, burned by the burning house of the three realms. Therefore, the verse says: "[The verse] asks: Contemplating the spontaneously arising mind, / How is it the practice of Māra?" and so forth; this is what it means. Next, to explain the delusions of view: when one inquires into the truths and principles incorrectly, mental activities go outside the principle and give rise to defilements; these are called delusions of view and termed non-Buddhists. What does this mean? If one determinately asserts that the mind in a single thought-moment fully contains all phenomena and is the tathāgatagarbha, this is identical to the Kapila non-Buddhists, the reckoning that the effect pre-exists in the cause. If one determinately asserts that the mind lacks all phenomena and only has them through cultivation, this is identical to the Ulūka non-Buddhists, the reckoning that there is no effect in the cause. If one determinately asserts that the mind both contains and does not contain them, this is identical to the Ṛṣabha non-Buddhists, the reckoning that the effect both exists and does not exist in the cause. The six teachers each had their determinate attachments, up to the simple four propositions, compound four propositions, complete views, and so forth, all of which are reckonings of non-Buddhists; by deducing accordingly, this can be known. Therefore, hearing that the mind contains all phenomena and is the tathāgatagarbha, they say it is like a bag holding sand; hearing that the mind lacks all phenomena, they say it is like a rabbit's horns. These are all people who permanently cling to wrong views; how could one discuss the Way with them? The sūtra takes the simile of the sound of a lute: it cannot be fixed as real, and one cannot demand it through the four propositions of existence and non-existence. If one is like the foolish king who cut the strings seeking the lute's sound, when such a person seeks the principle through the existence or non-existence of the four propositions, it is entirely dogmatic clinging to wrong views. If one can be like the wise minister who skillfully took the sound, one will be adept at uniting with the real, and the four propositions will all be doors of entry. A "door" means being able to lead through; then no phenomenon is not fully present: a single color, a single scent is nothing other than the Middle Way; raising a foot, lowering a foot is nothing other than the bodhimaṇḍa. But if one clings stubbornly, the door will be blocked; if it is blocked, no phenomenon will not be delusion, and every single color and scent seen by the deluded mind will be nothing other than inversion: a non-Buddhist of wrong views. Briefly setting forth the eighty-eight afflictions of the delusions of view: if, when contemplating the mind in a single thought-moment, one becomes attached to the method of contemplation, as the sūtra says: "The Dharma is named free from defilement; if one is defiled by the Dharma, even up to nirvāṇa, this is being defiled by phenomena, not seeking the Dharma"—this is the affliction of greed. Because of greed and love, one is pleased when one's contemplation method is praised and angry when it is rebuked—this is the affliction of anger. Since the true truth has not yet manifested, there is the darkness and delusion of ignorance—this is the affliction of ignorance. Having the obscurity of ignorance, one doubts the truth and principle—this is the affliction of doubt. Relying on one's own contemplative understanding to demean others—this is the affliction of conceit. Retaining a self that is the contemplating mind—this is the view of selfhood. Not having seen the Middle Way—this is extreme view. Clinging to one's own view as right and rejecting others as wrong—this is wrong view. Insisting that one's contemplative understanding is the cause of nirvāṇa—this is attachment to precepts and vows. Determinately holding that the principle one sees is the fruit of nirvāṇa—this is attachment to views. These are the delusions of the ten afflictions that arise from failing to understand when contemplating the spontaneously arising mind in a single thought-moment. The ten afflictions, applied to the four truths of the desire realm, make thirty-two; for the four truths of the form and formless realms, there are twenty-eight each; thus, across the three realms and four truths, there are eighty-eight afflictions, which are called the truth of origination. Views must depend on form, which is the truth of suffering. Even Long Nails of sharp faculties did not recognize the suffering and origination of his viewing mind, but puffed himself up with conceit; how could practitioners of today recognize it? Therefore, before a practitioner has awakened to the principle, how could he not have views? One ought to empty the mind, banish deliberate thoughts, repent errors, and examine oneself; one must not stubbornly cling to right and wrong, disputing and reckoning, thereby generating conceit, giving rise to the eighty-eight afflictions, and entangling oneself in vain delusions, which may be called failing to remove the old illness while adding new diseases. However, the four teachings each have four doors, making sixteen doors in all; the contemplation of delusions of view practiced in one door is like this, and the remaining fifteen doors may be known by analogy.