[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) › 2.29 # 觀心論疏 2.29 觀心論疏 2.29 - **Language:** Classical Chinese ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1921.2.29) 答：一色一香無非中道，無非寶所，即色是空，無非化城，此道辯耳。既近即心而論者，經云「一切眾生即涅槃相，不復更滅」、「諸佛解脫當於眾生心行中求」、「為令眾生開佛知見」，但由眾生不覺內衣裏有無價寶珠，何知寶所之理在於即心之內？亦如貧女不識家中伏藏，眾生豈悟身內中道之源者乎？經云「生死即涅槃，煩惱即菩提」。是則，寶所之理豈在五百由旬之外。經云「即色是空」，偏真化城亦非三百之外也。是則，二理在乎一念之心，無勞遠涉。經云「能觀心性，名為上定」。然眾生尋求二理，根有利鈍，巧拙四緣，教隨於緣，致有四教之別。今先釋初偈三藏教者，但眾生顛倒謂身心是常樂我淨，隨顛倒想起見思二惑，造作無邊生死罪果，常在火宅之中，為煩惱之所煎迫，常受苦惱，經云「火來逼身，苦痛切己」。雖遭大苦不以為患，但東西馳走，視父而已，無求出意。長者雖復身手有力，而不用之，即以方便設羊鹿等車，為諸三乘說諦緣度，斯則名為三藏說三乘之教，經云「即趣波羅奈轉四諦法輪，為五比丘說五眾之生滅」等。五眾者，即是說五陰。生滅，云三藏生滅教也。若今行者欲稟學三藏生滅觀者，觀一念自生之心為生住滅三相所遷，念念無常，無常故苦，苦故無我，無我故空。以觀知苦空無常無我，即破常樂我淨四倒。四倒破故，即不起見思妄惑。見思惑除，名為火滅，則競共推排，爭出火宅。是則「有惑之本」生、「有惑之念」滅故，名生滅觀也。修此生滅觀故，得悟心空，證化城理，是名三藏拙度、曲證真理也。故偈云「問觀自生心，云何是三乘」等，斯之是也。 > Answer: A single color, a single scent is nothing other than the Middle Way, nothing other than the place of jewels; form itself is emptiness, nothing other than the transformed city—this is how it is discriminated. Since we are discussing it immediately in terms of the mind close at hand, a sūtra says: "All sentient beings are themselves the mark of nirvāṇa, and will not be extinguished again"; "The liberation of the Buddhas should be sought in the mental conduct of sentient beings"; "In order to cause sentient beings to disclose the Buddha's knowledge and vision." It is only because sentient beings do not realize that there is a priceless jewel within their inner garments; how could they know that the principle of the place of jewels lies within the immediate mind itself? Just as the poor woman did not recognize the hidden treasure in her house, how could sentient beings awaken to the source of the Middle Way within their own bodies? A sūtra says: "Birth and death are themselves nirvāṇa; defilements are themselves bodhi." That being so, how could the principle of the place of jewels be outside of five hundred yojanas? A sūtra says: "Form itself is emptiness"; the transformed city of one-sided truth is likewise not outside of three hundred \[yojanas\]. Thus, the two principles reside in the mind in a single thought-moment; there is no need to travel far. A sūtra says: "Being able to contemplate the nature of the mind is called supreme absorption." However, when sentient beings seek the two principles, their faculties have sharp and dull, and the conditions are fourfold: skillful and clumsy; the teachings follow the conditions, leading to the distinction of four teachings. Now, first explaining the first verse on the Tripiṭaka teaching: sentient beings, being inverted, take body and mind to be permanence, bliss, self, and purity; following inverted thoughts, they give rise to the two delusions of views and inclinations, create boundless karmic fruits of birth and death, and constantly remain within the burning house, scorched and pressed by defilements, constantly suffering affliction. A sūtra says: "The fire comes pressing upon their bodies, and the agony pierces them directly." Although encountering great suffering, they do not consider it a calamity; they merely run back and forth, gazing at their father, having no thought of seeking to escape. Although the elder has strength in his body and arms, he does not use it, but through skillful means devises goat-carts, deer-carts, and so forth, expounding for the three vehicles the truths, conditions, and perfections; this is called the Tripiṭaka teaching that expounds the three vehicles. A sūtra says: "He proceeded directly to Vārāṇasī and turned the Dharma-wheel of the four truths, expounding for the five monks the arising and ceasing of the five skandhas," and so forth. "Five skandhas" refers to expounding the five skandhas. "Arising and ceasing" refers to the Tripiṭaka teaching of arising and ceasing. If practitioners today wish to receive and practice the Tripiṭaka contemplation of arising and ceasing, they should contemplate the spontaneously arising mind in a single thought-moment as being shifted by the three characteristics of arising, abiding, and ceasing, impermanent from thought-moment to thought-moment; because it is impermanent, it is suffering; because it is suffering, it is non-self; because it is non-self, it is empty. By contemplating and knowing suffering, emptiness, impermanence, and non-self, one destroys the four inversions of permanence, bliss, self, and purity. Because the four inversions are destroyed, one does not give rise to the false delusions of views and inclinations. When the delusions of views and inclinations are eliminated, it is called the extinction of the fire; then they push and shove together, vying to escape the burning house. Thus, because the "basis possessing delusion" arises and the "thought possessing delusion" ceases, it is called the contemplation of arising and ceasing. By cultivating this contemplation of arising and ceasing, one awakens to the emptiness of mind and realizes the principle of the transformed city; this is called the clumsy crossing over of the Tripiṭaka, crookedly realizing the true principle. Therefore, the verse says: "\[The verse\] asks: Contemplating the spontaneously arising mind, / How is it the three vehicles?" and so forth; this is it. > — English (machine translation) (machine translation) - [Previous: 2.28](https://indike.org/pramana/in.bauddha.taisho.1921.2.28) - [Next: 2.30](https://indike.org/pramana/in.bauddha.taisho.1921.2.30) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1921.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.2.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.2.29](https://indike.org/pramana/in.bauddha.taisho.1921.2.29) · Pramāṇa