觀心論 1.1.4

1.1.4

過去諸佛所修功德皆非外說唯正論。 心是眾善之源。 是萬惡之主。 涅槃經。 常樂由自心生。 三界輪迴六從心起。 心為出世之門戶。 心是解脫之開津。 知門戶者豈慮難成識。 開津者何憂不達。 竊見今時淺識唯事見相為功。 廣費財寶多積水陸。 妄營像塔虛役人夫。 積木疊泥圖丹畫綠。 傾心盡力於己迷他。 未解慚愧。 何曾覺悟見有勤勤執著說於無相兀兀如迷。 但貪目下之小慈不覺當來入大苦。 此之修學徒自疲勞。 背正歸邪詐言獲福。 但能攝心內照覺觀常明。 絕三毒永使消亡。 六賊不令侵擾。 自然恒沙功德種種莊嚴。 無數法門悉皆成就。 超凡證聖目擊非遙悟。 在須臾何煩皓首。 法門幽祕寧可具陳。 略而論心詳其少分。

The merits cultivated by all Buddhas of the past were never spoken of externally; they exclusively addressed the mind. The mind is the source of all virtues and the master of all evils. The Nirvāṇa Sūtra says: 'Permanent bliss arises from one's own mind; transmigration through the three realms and six destinies arises from the mind.' The mind is the gateway to transcendence; the mind is the harbor of liberation. How could one who knows the gateway worry that it is hard to accomplish? Why should one who recognizes the harbor fear that one will not arrive? I observe that nowadays those of shallow understanding consider seeing characteristics as merit alone: they waste wealth and treasures, abundantly pile up food of land and water, falsely construct images and stūpas, vainly labor workmen, stack wood and lay mud, and paint in cinnabar and green. Devoting their minds and exhausting their strength, they delude themselves and others, not yet understanding shame—when have they ever been awakened? Seeing what exists, they zealously cling to it; speaking of formlessness, they are dazed as if lost. Only craving the small mercy before their eyes, they are unaware that in the future they will enter great suffering. Such practice and study only tires themselves in vain; turning their backs on the correct and heading for the heterodox, they falsely claim to obtain merit. If one can only restrain the mind to illuminate inwardly, with observation and contemplation ever bright, cutting off the three poisons so they are destroyed forever and not letting the six thieves invade, then naturally merits as numerous as the sands of the Ganges and various adornments, and countless Dharma gates, will all be accomplished. Transcending the ordinary and realizing the holy will be right before one's eyes, not far off; awakening is in an instant, so why trouble oneself until one's head is white with age? The Dharma gate is subtle and secret; how could it be fully set forth? I have briefly discussed the mind, detailing only a small part.