English (machine translation)
Translation of 觀心論疏
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1921 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Composed by the Sui monk Guanding of Tiantai.
1.2
Now, the treatise consists of an introduction, the main part, and the transmission section. From the initial "Question: The Buddhist scriptures are immeasurable..." down to "in four months or one year," comprising three and a half sheets of treatise text, is entirely the introductory section. From "Question: In contemplating the spontaneously arising mind, why are there the four inexpressibles?..." down to "quiescent, beyond verbal expression," comprising thirty-six verses, is the main exposition. From "Now, in brief, contemplating a single thought-moment..." onward, comprising ten lines and three characters, is the transmission section.
1.3
Regarding the initial introductory section, there are two parts: first, the questions; second, the answers. In the questions, there are five points: first, asking about the immeasurability of the Buddhist scriptures; second, asking that treatises are likewise extremely numerous; third, asking that those who propagate the Dharma are an abundant crowd filling the world; fourth, asking that assemblies listening to the Dharma are present everywhere; fifth, the concluding question stating: "If the rain of Dharma thus moistens everywhere and brings immeasurable benefit, what has been seen or heard, and what further benefit is there, that you wish to compose a treatise?" These five points are at the beginning of the treatise; they can be seen upon reading, so I will not explain them again now. Regarding the second part, the answers, there are two parts: first, the brief answer in prose; second, the extensive answer in verse. In the brief answer in prose, there are two points: first, agreeing with two of the questions, saying: "The Buddhist scriptures are immeasurable, and treatises are likewise extremely numerous." This is indeed as asked, hence the treatise says, "This matter is commonly known." Second, directly rebuking the other three questions as erroneous. Why? First, precisely because propagators of the Dharma mostly dilute it with water and milk, it is a failing. Second, because the propagators are at fault, the listeners lose the true flavor of the Path, which is again a failing. Third, it clarifies that because both speakers and listeners have failings, the four assemblies gradually degenerate and the Buddha-Dharma falls into ruin. It is out of grief over these three failings that he wishes to compose the treatise; this is the intent. Why? The sūtras say, "The marks of all phenomena are quiescent and extinguished; they cannot be verbally proclaimed." Yet the present verbal proclamation is intended to enable beings, by relying on expression, to comprehend the principle and return to the origin. However, the meaning of the Buddhist scriptures is hidden and their text is profound; therefore, bodhisattvas composed treatises to elucidate them, enabling students of the teaching to perceive the moon and forget the pointing finger, and to examine their minds to realize the principle. Thus, in the midst of the inexpressible, they fully proclaimed all phenomena. Yet the three masters of vinaya, dharma, and dhyāna have contravened the sagely intent; not only can they not glorify the Three Jewels, but they further defile and dishonor the Buddha-Dharma. Therefore, the Xiangfa jueyi jing explains that the three masters destroy the Buddha-Dharma.
1.4
Question: Do the three masters have faults?
1.5
Answer: In brief, each has ten faults. The ten of the dharma master: First, only seeking textual understanding externally without contemplating and cultivating the mind internally. The Dazhidulun says: "If one has hearing of texts but lacks wisdom, what one says should not be accepted." Second, failing to harmonize the scriptures, quell disputes, and proceed toward the Path, but merely clinging to one's own view and rejecting others', being arrogant and self-exalted, not recognizing the suffering and accumulation of the viewing mind. Third, failing to comply with the final bequest, not relying on the smṛtyupasthānas to cultivate the Path, and not abiding by the prātimokṣa, thus not being a disciple of the Buddha. Fourth, the sūtra says: "Without dhyāna there is no wisdom; with one-sided wisdom there is no dhyāna. With only one wing or one wheel, how can one travel far?" Fifth, phenomena are fundamentally without verbal expression; preaching is meant to destroy greed and grasping. If one propagates only for fame and gain, how could this accord with the sagely intent? Sixth, valuing what enters the ear and exits the mouth—how does that benefit oneself? The sūtra says: "Like someone counting another's treasure, having not a single coin of one's own." Seventh, preaching without practice—how does that benefit others? Eighth, excessively diluting the teaching devoid of the Path with water and milk, leading to errors in the teaching. Ninth, the four assemblies lose the benefit of the true Dharma, becoming increasingly degenerate. Tenth, not only unable to glorify [the Dharma], they also destroy the Buddha-Dharma. The ten of the dhyāna master: First, the sūtra says: "Nominal āraṇyakas, wearing rag-robes in seclusion, consider themselves treasures among men, yet speak of our faults." Second, relying on practice to demean others, not understanding the precepts, and taking up suffering, accumulation, and defilements. Third, cultivating concentration without wisdom, practicing blind dhyāna without eyes—how could they escape birth and death? Fourth, failing to comply with the final bequest, not relying on the smṛtyupasthānas, and in cultivating the Path not abiding by the prātimokṣa, thus not being a disciple of the Buddha. Fifth, dhyāna without wisdom mostly produces ghostly concentration, in life destroying the Buddha-Dharma and at death falling into the realm of ghosts. Sixth, sitting in dhyāna for fame and gain, like Śāntila, at death falling into hell. Seventh, even if one attains dhyāna, one immediately falls into the plight of the heaven of long life. Eighth, teaching students dhyāna diluted with water and milk, continuing the seed of the three wretched paths. Ninth, the four assemblies do not partake of the gate of the true Dharma, becoming increasingly degenerate. Tenth, not only unable to glorify the Three Jewels, they also destroy the Buddha-Dharma. The ten of the vinaya master: First, only clinging to external vinaya without understanding internal precepts, hence being reprimanded by Vimalakīrti. Second, clinging to the names and marks of the vinaya, disputing right and wrong, not recognizing the suffering and accumulation of the viewing mind. Third, precept, concentration, and wisdom must assist one another to advance along the Path; with vinaya alone, lacking wisdom and dhyāna, how can one advance along the Path? Fourth, propagation aims at reputation with a heart not set on the Path, the fruit of which is in the three wretched paths. Fifth, failing to comply with the final bequest, not relying on the smṛtyupasthānas, and in cultivating the Path not abiding by the prātimokṣa. Sixth, clinging to the provisional, lesser teaching of the vinaya as ultimate principle, thereby obstructing the Great Path. Seventh, each master clings to the vinaya differently, and in propagating it they add much water and milk. Eighth, not relying on the sagely teaching in their transmission, they mislead and burden future generations. Ninth, the four assemblies do not partake of the true Dharma, becoming increasingly degenerate. Tenth, not only unable to glorify the Three Jewels, they also destroy the Buddha-Dharma. Now, those of later generations all take the three masters as models to revere as good guides; since [the masters] are deviant and devoid of the Path, how can the disciples rectify themselves? Therefore, the sūtra says: "The three masters destroy the Buddha-Dharma."
1.6
The verse says: "As the Great Master was approaching nirvāṇa, / The Compassionate Father gave his final bequest: / 'In the four smṛtyupasthānas cultivate the Path; / You should dwell relying on the prātimokṣa.'" This one verse explains that the Compassionate Father Śākyamuni instructed the four assemblies to rely on the four smṛtyupasthānas to cultivate the Path, and to abide by the prātimokṣa precepts. Therefore, the Dazhidulun explains that when the Tathāgata was approaching nirvāṇa, Ānanda asked the Buddha: "After the Tathāgata's parinirvāṇa, on what path should the monks practice? On what should they rely to dwell?" The Buddha answered: "Instruct them to cultivate the Path relying on the four smṛtyupasthānas, and to dwell relying on the prātimokṣa precepts." Question: "The Dharma gates by which the Buddhas enter the Path are immeasurable; why did he instruct them to dwell relying only on the two dharmas of the smṛtyupasthānas and the prātimokṣa?" Answer: "Although the two dharmas are brief, their principle encompasses all Dharma gates without remainder; therefore, he specifically exhorted them [to practice them]." Now, in briefly discerning the characteristics of what these two practices comprehensively contain, what are they? The four smṛtyupasthānas are of the nature of wisdom, serving as the eyes; the prātimokṣa precepts serve as the feet. The sūtra says: "Because one possesses both eyes and feet, one can reach the cool pond." Furthermore, the wisdom of the smṛtyupasthānas is understanding, while the precepts of the prātimokṣa are practice; furthermore, the smṛtyupasthānas are the adornment of wisdom, while the precepts of the prātimokṣa are the adornment of merit; furthermore, the smṛtyupasthānas are the perfection of prajñā, while practice is the other five perfections; furthermore, the smṛtyupasthānas are the track of contemplation and illumination, while practice is the track of supporting conditions—by these two tracks, the track of true nature can be revealed. Furthermore, wisdom is completely pure nirvāṇa, while practice is expediently pure nirvāṇa—by these two nirvāṇas, intrinsically pure nirvāṇa can be revealed. Furthermore, wisdom is the elucidating cause, while practice is the conditional cause—by these two causes, the direct cause can be revealed. Furthermore, wisdom is the virtue of prajñā, while practice is the virtue of mokṣa—by these two virtues, the dharmakāya can be revealed, completing the three virtues. Furthermore, the smṛtyupasthānas are contemplative prajñā, while practice is expedient prajñā—by these two prajñās, the prajñā of the true mark can be revealed. Furthermore, the smṛtyupasthānas are completely pure mokṣa, while practice is expedient mokṣa—by these two mokṣas, intrinsically pure mokṣa can be revealed. Thus, the wisdom of the smṛtyupasthānas and the precepts of the prātimokṣa briefly possess ten meanings; hence he specifically exhorted them. But ordinary beings regard the body as pure, pronounce feeling to be bliss, cling to the mind as permanent, and reckon phenomena to be a self. Arising from these four inversions, greed and craving emerge; with greed, craving, and ignorance, there arise the formations down to old age and death. Suffering and accumulation are vast and boundless; the fires of the eighty-four thousand defilements burn the house of the five skandhas. Thus the Lotus Sūtra says: "On all four sides, fires suddenly arose all at once"—this is an analogy for the four inversions. If a practitioner of the Small Vehicle contemplates, they contemplate the body as impure to break the inversion of purity, contemplate feeling as suffering to break the inversion of bliss, contemplate the mind as impermanent to break the inversion of permanence, and contemplate phenomena as non-self to break the inversion of self. Thus, through the previous confused and inverted mind, which regarded the body as permanent, blissful, self, and pure, greed, craving, and various defilements arose. Now, having contemplated and known that the body is impure, down to being suffering and non-self, one does not give rise to greed and craving, and ignorance, formations, consciousness, down to old age and death are extinguished. Thus the river of birth and death is drained, the river of nirvāṇa is filled, and this is to vie and jostle with one another, striving to escape the burning house and reach the place of fearlessness. For this reason, he exhorted people of lesser practice to rely on the smṛtyupasthānas to cultivate the Path. Next, in clarifying the smṛtyupasthānas of the Great Vehicle: the sūtra says, "Defilements are themselves bodhi; birth and death are themselves nirvāṇa." Now, the Path of bodhi and nirvāṇa is serene and markless: neither pure nor defiled, neither suffering nor bliss, neither permanent nor impermanent, neither self nor non-self. Yet now it is said that the body of birth and death is itself the body of bodhi and nirvāṇa, which is itself the essence of the true mark of the dharmadhātu of suchness. Thus the sūtra says: "Without destroying the body, one accords with the single mark." It also says: "Contemplating the true mark of the body, one contemplates the Buddha likewise." All sentient beings are themselves the mark of nirvāṇa, not being extinguished again; this is neither withered nor flourishing, heard beneath the twin trees, calmly tranquil regarding the suffering of the two kinds of death. Yet sentient beings, though harboring wisdom, wander constantly in the night—how could they recognize the Buddha's vision and knowledge within their bodies? Drunk on the wine of ignorance, how could they perceive the jewel within their robes? Therefore, he exhorted them to cultivate the smṛtyupasthānas of the Great Vehicle: contemplating the body as neither pure nor defiled, contemplating feeling as neither suffering nor bliss, contemplating the mind as neither permanent nor impermanent, and contemplating phenomena as neither self nor non-self. This is neither withered nor flourishing, returning to great quiescent nirvāṇa and abiding in the Tathāgata's three virtues—the secret storehouse of nirvāṇa. The sūtra says: "I establish all my sons in the secret storehouse, and I too shall before long abide peacefully in it." For this reason, he instructed them to rely on the four smṛtyupasthānas to cultivate the Path.
1.7
As for urging reliance on the prātimokṣa precepts, upholding the Śrāvakayāna precepts possesses ten beneficial merits. What are they? First is said to be gathering the saṅgha. 'Saṅgha' is translated here as 'community'; community has the sense of harmony. Thus, though from different regions and foreign lands, if they together go forth and possess the full precepts within the Buddha-Dharma, sharing wealth and Dharma alike and gathered so as not to deviate, this is harmony in phenomena. The unmanifest precepts nurture and generate concentration and wisdom, tallying with the uncontaminated and together returning to the single ultimate; this is harmony in principle. Second is gathering exceedingly well: together receiving the pure precepts and each guarding the three karmas, there is no mutual torment or annoyance; this is gathering exceedingly well. Third is the saṅgha abiding in comfort: because each guards body and speech with the precepts and there is no mutual torment or disorder, the saṅgha attains abiding in comfort. Fourth is subduing the haughty mind: because the precepts are pure, one can attain dhyāna-concentration, the mind of contemplative understanding arises, and one can subdue the haughty mind of defilements. Fifth is those with shame and conscience attaining abiding in comfort: through having pure precepts, one can generate concentration and wisdom, and internally cherishing shame and conscience, this is attaining abiding in comfort. Sixth is those without faith attaining pure faith: this is the internal ordinary persons attaining concentration and wisdom of provisional designations, dispelling the disbelief of external ordinary persons. Seventh is those who have already believed increasing their faith: advancing in cultivating the emptiness of real phenomena and attaining the three dharmas of warmth, summit, and patience, their faithful understanding becomes ever deeper. Eighth is blocking the afflictions and contaminants of the present lifetime: this is the supreme mundane dharma, the completion of the path of subduing. Ninth is cutting off the evils of future lifetimes: from the initial mind of patience regarding suffering up to the arhat's adamantine mind, because they return to the real and cut off delusions. Tenth is the long abiding of the brahma-practice: 'brahma' means pure, and also means nirvāṇa; this is the ultimate fruition of the arhat, having accomplished what was to be done. These are the ten benefits attained by upholding the Śrāvakayāna precepts; hence one is urged to abide by relying on the prātimokṣa. Next, to clarify upholding the Mahāyāna precepts: these are the precepts praised by the wise, the autonomous precepts, the complete precepts, and the various pāramitā precepts. Upholding these also has ten benefits; the names are the same as before, but the meaning is vastly different. What are they? First, gathering the saṅgha: this is the saṅgha of the single-essence Three Jewels, where the three wisdoms and the principle of the three truths are harmoniously integrated; this is the meaning of saṅgha. Wisdom illuminates the object and no object is not illuminated—this is wisdom gathering the object. The object gives rise to wisdom and no wisdom is not brought forth—this is the object gathering wisdom. The mutual gathering and harmonious integration of object and wisdom is therefore called gathering the saṅgha. Second, gathering exceedingly well: wisdom illuminates the object, and in gathering the object none is not the middle; the object gives rise to wisdom, and in gathering wisdom none is not perfect. Therefore it is called gathering exceedingly well. Third, the saṅgha abiding in comfort: the wisdom of the three contemplations lodges in the object of the three truths, and the object and wisdom correspond and harmoniously integrate; therefore it is called abiding in comfort. Fourth, subduing persons of haughty mind: attaining the Mahāyāna precepts, one can subdue the haughty mind of delusions under the three truths. Fifth, those with shame and conscience attaining abiding in comfort: feeling shame before heaven is feeling shame before the Heaven of the Primary Meaning; feeling conscience before humans is feeling conscience before persons on the path of expedient means; therefore it is called those with shame and conscience attaining abiding in comfort. Sixth, those without faith attaining pure faith: causing all those who do not yet believe the principle of the truths to attain clear faith. Seventh, those who have already believed increasing their faith: advancing their faith in the Middle Way. Eighth, blocking the contaminants of the present lifetime: the completion of the Mahāyāna path of subduing. Ninth, cutting off the evils of future lifetimes: cutting off the delusions of the five entrenchments, concluding at the adamantine mind. Tenth, the long abiding of the brahma-practice: this is the marvelous enlightenment of great nirvāṇa, only then named ultimate purity; this is the long abiding of the brahma-practice. Thus, one who upholds the pure precepts attains the benefit of the ten Mahāyāna benefits; hence one is urged to abide by relying on the prātimokṣa.
1.8
The verse says: / 'We are not sons of the Buddha; / we do not be mindful of this bequest. / Slack in the vehicle, internally there is no path; / slack in the precepts, one falls into the three destinies.' / From this verse onward there are four and a half lines, directly clarifying the errors and inversions of the aforementioned three masters—the dharma masters, vinaya masters, and so on—as well as the fourfold assembly, in not complying with the Buddha's teaching, not relying on the smṛtyupasthānas, and cultivating the path without abiding by relying on the prātimokṣa precepts, causing the Buddha-Dharma to perish and the Three Jewels to fall into ruin. The Nirvāṇa Sūtra says: 'One who is slack in the precepts is not called slack; one who is slack in the vehicle is called slack.' However, the Mahāyāna precepts are themselves the vehicle's precepts; being urgent [in them] is being urgent in the vehicle. Why? Because these precepts can move and can deliver. In the Great Vehicle of the Middle Way, this vehicle is itself the precepts. Why? Because this vehicle can guard against wrongs and halt evils; hence urgency in the vehicle is urgency in the precepts. Now, merely taking the non-moving, non-delivering precepts such as the three refuges, five precepts, and ten precepts as 'precepts', and taking the contemplation of the smṛtyupasthānas that can move and deliver as 'vehicle', they together form four propositions. Urgency in precepts attains the body of a heavenly or human being; slackness in precepts attains the body of the four destinies. Urgency in the vehicle can attain the path; slackness in the vehicle cannot attain the path. As for the first proposition: urgent in the vehicle and slack in the precepts. Being urgent in the vehicle, one attains the path; being slack in the precepts, one falls into the three destinies. What the sūtras now explain as 'attaining the path with the body of the four destinies' is this very meaning. Second: urgent in the precepts and slack in the vehicle. Being urgent in the precepts, one attains the body of a human or heavenly being; being slack in the vehicle, one does not attain the path. That there are presently human and heavenly bodies that do not attain the path is this very matter. Third: urgent in the vehicle and urgent in the precepts. What is now clarified as having a human or heavenly body and attaining the path is this very matter. Fourth: slack in the vehicle and slack in the precepts. What is now clarified as having a body in the three destinies and not attaining the path is this very matter. Now it is clarified that the aforementioned three masters and the fourfold assembly, by not cultivating the path in reliance on the four smṛtyupasthānas and not abiding by relying on the prātimokṣa, are not sons of the Buddha and are not mindful of the bequest of the Compassionate Father; this is the fourth proposition, being slack in both vehicle and precepts. Internally they entangle themselves in poisonous suffering; externally they destroy and ruin the Three Jewels and cause others to lack faith. Therefore the treatise verse says: 'We are not sons of the Buddha; we do not be mindful of this bequest. Slack in the vehicle, internally there is no path; slack in the precepts, one falls into the three destinies. Because of not inquiring into the contemplation of mind, others' faith gradually thins,' and so forth.
1.9
Question: From here on, why does the treatise continually say, 'If one does not know how to inquire into the contemplation of mind, the myriad practices all fail; if one can inquire into the contemplation of mind, the myriad practices all succeed'? / Answer: The Prajñāpāramitā Sūtra says: 'Prajñā can guide the five pāramitās up to the myriad practices, enabling one to reach the Buddha fruition. If there is no prajñā to guide them, the myriad practices are all deviant and inverted.' Now it is clarified that being able to inquire into the contemplation of mind is cultivating prajñā; it is cultivating the four smṛtyupasthānas and the perfect three contemplations. Guided by this contemplation, the myriad practices are all correct; without its guidance, they are deviant. Therefore, from beginning to end, the treatise continually speaks of 'inquiring into the contemplation of mind'.
1.10
Question: In the four smṛtyupasthānas, the body is a material dharma; how can it also be mind? / Answer: A sūtra says: 'In the three realms there is no separate dharma; it is made solely by the one mind.' It also says: 'Mind is like a skilled painter, capable of painting the various five skandhas.' Hence all have mind as their basis.
1.11
The verse says: / 'If one does not give food to black crows, / how can one repay the kindness of the white crow? / Not only is the field infertile, / there is no seed of equality.' / This single verse clarifies that not cultivating the contemplation of the smṛtyupasthānas is lacking the seed of equality; not abiding by relying on the prātimokṣa is lacking a fertile field. How so? When contemplating the Mahāyāna smṛtyupasthānas, one contemplates the body of the five skandhas of birth and death as neither withered nor flourishing, which is the great quiescence of nirvāṇa. A sūtra says: 'Form is liberation, nirvāṇa; up to consciousness is also liberation, nirvāṇa.' If one cultivates this contemplation of the smṛtyupasthānas, that is contemplating all sentient beings of the six destinies as being permanence, bliss, self, and purity—the great nirvāṇa—complete with the knowledge and vision of the Buddha. Just as Sadāparibhūta accomplished perfect faith, a sūtra says: 'Giving to the lowest beggar in the city is equal to giving to the Tathāgata Durdharṣa.' In that case, how could one discriminate between field and non-field, what may be given and what may not be given? Therefore the contemplation of the smṛtyupasthānas is the seed of equality. If one does not cultivate it, one sees birth-and-death and nirvāṇa as different, and ordinary person and noble one as distinct: the noble one is a field of respect, so one reveres and gives to them; the ordinary person is a field of compassion, so one despises them and does not give. Hence there is no seed of equality. Taking the king now as an analogy illustrates having no seed of equality. How so? In the past, a king was roaming and became exhausted; he lay down in the grass, and a snake was about to bite him. At that time, a white crow pecked the king to awaken him. After the king awoke and returned to his palace, he ordered his ministers to search for the white crow, wishing to repay its kindness. The ministers replied: 'If we search exclusively for the white crow, there is no way it can be found. If Your Majesty simply gives universally to black crows, that will be repaying the kindness of the white crow.' The white crow is used as an analogy for the noble one, the black crow as an analogy for the ordinary person, and the king as an analogy for sentient beings who do not cultivate the smṛtyupasthānas' seed of equality; hence they differentiate between the two fields of compassion and respect. When ordinary persons internally lack the seed of equality and the path of perfect contemplation remains outside their hearts, they cannot proclaim and transform through the Mahāyāna for the Buddha and teach the Dharma with equality; how could they repay the Buddha's kindness? Furthermore, by breaking the Tathāgata's restrictive precepts, they lack a fertile field. Thus the matter is as stated in the verse.
1.12
The verse says: / 'If the rain of Dharma does not fall, / the Dharma seeds will surely wither.' / This half-line clarifies that when the fourfold assembly lacks the capacity of precepts and wisdom, the noble ones do not respond. How so? The Nirvāṇa Sūtra says: 'Cunda himself said: "My body now has a fertile field free from all weeds and waste; I only hope for the Tathāgata's rain of nectar-Dharma to rain upon my body's field and make the sprouts of Dharma grow."' But now the fourfold assembly does not cultivate the path in reliance on the smṛtyupasthānas, and so lacks the seed of wisdom; they do not abide by relying on the prātimokṣa, and so lack a fertile field. Since there is no seed, sentient beings lack the capacity to affect the noble ones; how could they summon the response of the noble rain of Dharma? How could the sprouts of sentient beings' Buddha-nature not wither?
1.13
The verse says: / 'Each lacks provisions for future lives; / losing the three benefits brings suffering. / The Great Dharma is about to collapse; / how lamentable to witness this!' / This single verse clarifies that internally lacking the wholesome capacity, externally there is no noble response, and the sprout of the Dharma seed withers; this is losing the joy of the three benefits of present and future nirvāṇa. Not only do they lose the joy of the three benefits, but they further incur the suffering of the three destinies. In this case, with no one to propagate the Dharma, it day by day declines and falls into ruin. How bitter and lamentable! The half-line concluding it states: 'For these causes and conditions, / one must compose the Treatise on Contemplating the Mind.'
1.14
The verse says: / 'To the equal, true dharma-realm, / there is no practice and none can arrive. / If one can inquire into the contemplation of mind, / one can practice and can arrive.' / The five and a half verses from here clarify that believing and complying with the Buddha's bequest makes one a true son of the Buddha, overturning the former confusion into the present understanding and practice. As for 'to the equal, true dharma-realm, there is no practice and none can arrive': the principle of the Middle Way's true dharma-realm is quiescent, absolute, and signless; unconditioned, with neither person nor phenomenon, neither object nor wisdom. How could there be a person who can practice, or a phenomenon to be arrived at? Yet although there is no practice and no arriving, if one can investigate the mind and perfectly cultivate the three contemplations and the smṛtyupasthānas, one arrives at the other shore of ultimate nirvāṇa.
1.15
The verse says: / 'This is the four smṛtyupasthānas, / being able to abide by relying on the prātimokṣa. / Urgent in the vehicle, internally there is the path; / urgent in the precepts, one is born among humans and heavens. / This is a true son of the Buddha, / not deviating from the bequest of the Compassionate Father. / Devas and nāgas all rejoice; / how could all not be delighted?' / These two verses clarify the one who can inquire into the contemplation of mind. Practicing without practice and arriving without arriving is being able to rely on the four smṛtyupasthānas and being able to abide by relying on the prātimokṣa. Having the smṛtyupasthānas is being urgent in the vehicle and internally having the path; relying on the prātimokṣa is being urgent in the precepts and being born among humans and heavens. This is possessing both practice and understanding, cultivating and practicing the principle in reliance on the teaching; such a one is a true son of the Buddha, not deviating from the bequest of the Compassionate Father. This person will surely be endowed with the virtues of practicing for oneself and transforming others; all devas, nāgas, unseen and visible beings will surely rely on this to attain deliverance, and for this reason they rejoice.
1.16
The verse states: 'Being able to repay the benevolence of the white raven, / Giving food universally to black crows, / Since there is already a good, fertile field, / And there are equal seeds: / The rain of the Dharma falls in accordance with the season, / The Dharma seeds all grow, / Each has provisions for the future, / Together obtaining the three kinds of benefit and joy.' These two verses explain that having equal seeds and furthermore having a good, fertile field enable one to give food to black crows and to repay the benevolence of the white raven. How so? The Buddha, the sage, can awaken sentient beings so that they are not harmed by the three poisons, the various defilements, and the venom of snakes; this is the sage being benevolent toward sentient beings, just as the white raven awakened the king so that he was not harmed by the poisonous snake. A sūtra states: 'Practicing in accordance with the teaching is called repaying the Buddha's benevolence; being able to assist the Buddha in proclaiming the transformation is also called repaying the sage's benevolence.' Now, when a practitioner relies on the contemplative wisdom of the smṛtyupasthānas and abides by the prātimokṣa, this is practicing in accordance with the teaching, which is called repaying the Buddha's benevolence. Furthermore, being able to transform and guide all sentient beings with one's own practice is universally giving food to black crows, and can repay the benevolence of the white raven. Moreover, there is the fertile field of precepts, and there are the seeds of wisdom; the capacity endowed with practice and understanding will certainly invite the sage's response, and upon responding, one is sure to obtain benefit. 'For this reason, / One must compose the Treatise on Contemplating the Mind' is the half-verse concluding this.
1.17
The verse states: 'All who come seeking the Dharma, / Desiring to hear the unsurpassed path, / If they do not know to inquire into contemplating the mind, / The wisdom gained from hearing will never be accomplished.' Below this are three verses explaining that if one desires to seek the three kinds of wisdom but does not know to inquire into contemplating the mind, [the wisdoms of] hearing, reflecting, and cultivating will not be accomplished. How so? One who rounds out the cultivation of the threefold contemplation and the wisdom of the true mark of the smṛtyupasthānas knows that the nature of letters is detached, without form or characteristic, which is itself mokṣa. A sūtra states: 'There is no speaking of mokṣa apart from letters.' Yet, because letters, though existing, are not real, letters are themselves mokṣa; because they are empty yet not void, they can also be proclaimed. Because existence and non-existence are constantly within the middle, letters are neither proclamation nor mokṣa; this is the objective realm of letters, which can roundly generate the contemplative wisdom of the three knowledges. When one governs one's spiritual ear with this wonderful wisdom, the sounds and teachings heard all become the wisdom gained from hearing. The verse states: 'All who come seeking the Dharma, / Desiring to reflect on the unsurpassed path, / If they do not know to inquire into contemplating the mind, / The wisdom gained from reflection will never be accomplished.' This single verse explains the wisdom gained from reflection. 'Reflecting' means contemplating that what letters can express and what they express are both the true mark of the Middle Way. Their true existence is precisely why they are empty, so the myriad phenomena cannot retain their characteristics; they have their reasons and are thus provisional, so phenomena cannot be severed; they lack reasons and are thus middle, so they are constantly free from the two extremes. Thus the principle of the three truths of letters roundly brings forth the reflection of the three wisdoms, hence it is called the wisdom gained from reflection. Thus reflection neither possesses characteristics nor lacks characteristics; characteristics and non-characteristics are both unobtainable, completely and utterly pure. This is where both object and wisdom are inconceivable; it is called the wisdom gained from reflection. The verse states: 'All who come seeking the Dharma, / Desiring to cultivate the unsurpassed path, / If they do not know to inquire into contemplating the mind, / The wisdom gained from cultivation will never be accomplished.' This single verse explains the wisdom gained from cultivation. 'Cultivating' means examining the truth of the principle and advancing in practical application. Because the truth of the principle is tranquil though illuminating, it is said that 'there is neither person nor self nor recipient'; because it is illuminating though tranquil, one diligently cultivates the myriad goods. A sūtra states: 'Good and bad karma do not perish.' Because the truth of the principle is precisely the middle, merit and wisdom are non-dual; because the two characteristics are unobtainable, a sūtra states: 'For the sake of merit, one does not abide in the unconditioned; for the sake of wisdom, one does not abide in the conditioned'—the conditioned and the unconditioned are both unobtainable. Furthermore, the wisdom gained from hearing takes the twelve divisions of scriptures as its object, generating an understanding of the principle within the text; the wisdom gained from reflection combines text and meaning as its object, seeking the text to grasp the meaning of the principle; the wisdom gained from cultivation takes only the meaning as its object, forgetting the text to grasp the principle.
1.18
The verse states: 'All who come seeking the Dharma, / Diligently cultivating the four samādhis, / If they do not know to inquire into contemplating the mind, / Are distressed and exhausted without gain.' This single verse explains the four kinds of samādhi; the matter will be explained later. Although the four kinds of samādhi differ in practice, they all take the wisdom of the round contemplation of the smṛtyupasthānas as their essence; a sūtra says: 'Planting the roots of all virtues.' Therefore, among the six perfections, prajñā serves as the excellent guide, so that they can all be called pāramitās, reaching the other shore of nirvāṇa. Now, if one does not cultivate the contemplative wisdom of the smṛtyupasthānas to guide the four kinds of samādhi, then although one tires oneself out and the three karmas are distressed and exhausted, one obtains nothing. Therefore, although non-Buddhists practice various ascetic practices, because they lack the guidance of prajñā, they do not escape the three evil destinies. Asceticism without wisdom now is hardly different from this. The sūtra states: 'Nor delight in the worldly, useless ascetic practices'—this is precisely what it means.
1.19
The verse states: 'All who come seeking the Dharma, / Mostly listening to obtain mere words, / If they do not know to inquire into contemplating the mind, / Have not yet obtained true Dharma joy.' This single verse explains the fault of listeners who retain names and grasp at characteristics without an open mind, not knowing how to seek the principle. How so? A sūtra states: 'Arising-arising is inexpressible, up to non-arising non-arising is inexpressible.' The quiescent mark of all phenomena cannot be expressed in words; that they are now proclaimed expediently consists of phrases outside the principle, just as a medical prescription is an external condition for curing an illness. Now students retain names and grasp at characteristics, rely on their understanding to look down on others, and increase their arrogance, failing to cultivate the inner contemplation of the smṛtyupasthānas to reveal the principle beyond words and eliminate the illness of defilements—what benefit does this have for the student? Just as looking at a prescription without taking the medicine, what profit does it bring to the sick person? If illness must be cured by taking medicine, a student must contemplate internally to attain the Way.
1.20
The verse states: 'All who come seeking the Dharma, / Cultivating samādhi and attaining concentration, / If they do not know to inquire into contemplating the mind, / Engage in blind dhyāna without seeing anything.' This single verse explains that dhyāna without wisdom sees nothing. A sūtra states: 'Without wisdom there is no dhyāna; without dhyāna there is no wisdom.' Concentration and wisdom support each other, and only then can the two wheels roll far; how could dhyāna without wisdom cross the ocean of birth and death? How so? When ordinary beings cultivate the four dhyānas and eight attainments, the Dazhidulun states that these are all the adversity of the heaven of long life, wherein one cannot attain the Way. How much more so would a futile, nearby concentration without wisdom not be blind! Even when the practitioners of the two vehicles cultivate the contemplations and refine the various dhyānas and undefiled samādhis to enter cessation, they are still rebuked by Vimalakīrti, who says: 'Quiet sitting does not manifest body and mind in the triple realm'; this is still being blind and seeing nothing. If one can inquire into contemplating the mind and cultivate samādhi concentration, that is the Śūraṅgama samādhi. How so? Now, though contemplating emptiness, it is not void; discerning existence, it is not real. Because discerning existence is not real, it illuminates while being constantly tranquil; precisely because it is active while being constantly still, it does not manifest body and mind in the triple realm. Contemplating emptiness is not void, so it is tranquil while constantly illuminating, and it is also still while constantly active; that is, without rising from the concentration of cessation, it manifests all postures. Thus, illuminating while constantly tranquil is non-existence; tranquil while constantly illuminating is not non-existence. Being neither existent nor non-existent, neither tranquil nor illuminating, it is called the Middle Way, which is the Śūraṅgama samādhi. Therefore, Vimalakīrti used the round contemplation of the Śūraṅgama concentration to rebuke Śāriputra for not accomplishing quiet sitting, which was blind dhyāna seeing nothing. How much more so is today's dhyāna without wisdom not blind!
1.21
The verse states: 'All who come seeking the Dharma, / Desiring to repent of all transgressions, / If they do not know to inquire into contemplating the mind, / Their transgressions will ultimately be hard to escape.' This single verse explains: without repentance through contemplating the mind, transgressions will ultimately not be extinguished. Now, repentance is of three kinds: first, repentance through ritual action. As explained in the Vinaya, according to the gravity of the transgression committed, one performs the ritual either face-to-face or before twenty monks to remove the offense; when the ritual is accomplished, the transgression is said to be extinguished. This repents transgressions of violating non-informing [form]. Second, repentance through contemplating signs. As in the repentance of half-walking and half-sitting in the vaipulya and the Lotus Sūtra, when one contemplates and sees auspicious signs, or hears a voice in the air proclaiming 'transgressions are extinguished,' the transgression is said to be extinguished. This repents transgressions by nature. Third, repentance through contemplating non-arising. A sūtra states: 'Sit upright and contemplate the true mark; all transgressions are like frost and dew, which the sun of wisdom can melt away.' This repents transgressions of defilement.
1.22
Question: How do these three kinds of transgressions differ? Answer: The Dazhidulun states: 'Just as cutting grass and taking the life of a sentient being both incur a pāyattika offense, when repenting face-to-face, both transgressions of violating non-informing [form] that obstruct the Way are extinguished, but the retribution for killing a living being is not extinguished.' Therefore, we know that killing a living being belongs to transgressions by nature; regardless of whether one has received the precepts or not, committing it incurs guilt. For the precept against cutting grass, receiving [the precept] and violating it incurs guilt; if one has not received it, there is no guilt; the same applies to the other precepts. Hence we know the two transgressions are distinct. Transgressions of defilement are delusions that obstruct the principle, belonging to transgressions of defilement. Thus, since the three transgressions differ, the three repentances are also distinct.
1.23
Question: If repentance through ritual action cannot extinguish transgressions by nature, can repentance through contemplating signs also not extinguish the obstacle of transgressions of violating non-informing [form]? Answer: Because the superior can encompass the inferior, the case of repentance of non-arising can be understood by analogy.
1.24
Question: Repentance through ritual action appears in the texts of the Vinaya, and the method of contemplating signs appears in the various vaipulya sūtras; these are intelligible. What is the characteristic of repentance through non-arising? Answer: The passage from the Contemplation of Samantabhadra quoted earlier is precisely this matter. Moreover, it is like Vimalakīrti rebuking Upāli, saying: 'You should directly eliminate them and not disturb their minds. Why? The nature of that transgression is not inside, not outside, and not in between. As their minds are, so are the defilements of transgression, and so are all phenomena; they do not go beyond suchness. Just as Upāli's mental characteristics are liberated, could they have any defilement?' Upāli said: 'No.' Vimalakīrti said: 'The mental characteristics of all sentient beings are without defilement, just like this.' False discrimination is defilement; freedom from false discrimination is purity. Grasping at self is defilement; not grasping at self is purity. All phenomena are like illusory transformations; this is precisely its characteristic. Thus, if one cannot do so, although one repents, [the transgression] is not eliminated, just as the verse states. The verse states: 'All who come seeking the Dharma, / Intending to be free from defilements, / If they do not know to inquire into contemplating the mind, / The defilements will ultimately not be extinguished.'
1.25
Question: How does this verse differ from the previous verse? Answer: The previous verse explained repenting of all transgressions in general; this verse is different in explaining the desire to contemplate the defilements that ordinarily arise. Wood and stone have no mind, so they have no defilements; thus we know that defilements exist because of the mind. The mind is the root of birth and death, the source of transgressions and defilements. Now, desiring to escape defilements without contemplating the nature of mind, how could one be free from delusions? If the essential nature of defilements were real and not empty, then even if one contemplated them, one could never be free from them. Because the essential characteristics of defilements are not real, existing through the combination of causes and conditions of false discrimination, a sūtra states: 'Now this illness of mine is entirely born from false discrimination, inversions, and various defilements of past lives.' Because mental delusion is not real, it can be contemplated and abandoned. If one does not contemplate the marks of mental delusion, the branches of defilement will ultimately never be extinguished.
1.26
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.”
1.27
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.
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