觀心論疏 2.22

2.22

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.