T46n1920_觀心論
大正藏第 46 冊 No. 1920 觀心論
No. 1920 [cf. No. 1921]
觀心論(並序)(亦名煎乳論)
天臺修禪寺沙門智者述
問曰。佛經無量。論亦甚多。弘法之人詵詵蓋世。聽受之眾無處不有。是則法雨普津四眾。露潤利益無邊。何所見聞。更何利益而造斯論。答曰。如所問言。佛經無量論亦甚多。是事共知。但弘法之人為利物故多施加水之乳。致令聽受之者失真道味。四眾轉就澆離。致使信心之者漸歇薄談。將恐深廣大法不久停留。眾生眼滅失正法利。是以閑生悲傷煩究難忍。不惟凡淺寡聞少見。欲助鸚鵡。奮其翅力。輒承三寶力。欲作斯論也。問者欲知作論者。大意有二。一者自責為諸學徒。二者外諸四眾脫能信受亦可傳之。略以偈答曰。
大師將涅槃 慈父有遺屬 四念處修道 常依木叉住 我等非佛子 不念此遺屬 乘緩內無道 戒緩懼三途 由不問觀心 令他信漸薄 烏鴉不施道 豈報白鴉恩 非但田不良 無平等種子 法雨若不降 法種必燋枯 各無來世糧 失三利致苦 大法將欲頹 哀哉見此事 為是因緣故 須造觀心論 平等真法界 無行無能到 若能問觀心 能行
【現代漢語翻譯】 現代漢語譯本 《觀心論》(並序)(亦名煎乳論)
天臺修禪寺沙門智者 述
問：佛經數量浩瀚，論著也極多。弘揚佛法之人遍佈天下，聽聞佛法的大眾無處不在。這樣說來，佛法如雨般普遍滋潤四眾弟子，佛法的甘露潤澤利益無邊無際。既然如此，還有什麼見聞，還有什麼利益，需要您來撰寫這部論著呢？
答：正如您所說，佛經數量浩瀚，論著也極多，這是大家都知道的事實。但是，弘揚佛法之人爲了利益眾生，常常施予摻水的乳汁，導致聽聞佛法之人失去了真道的滋味。四眾弟子逐漸變得浮躁疏離，使得有信心的人逐漸懈怠，談論也變得膚淺。我擔心深廣的佛法不久將要衰退，眾生眼盲，失去正法的利益。因此，我常常感到悲傷煩惱，難以忍受。我不顧自己凡庸淺薄，寡聞少見，想要效仿鸚鵡，奮力振翅，憑藉三寶的力量，想要撰寫這部論著。
提問者想要知道作者的意圖，主要有兩個方面：一是自我鞭策，爲了諸位學徒；二是希望四眾弟子如果能夠信受，也可以將此論傳揚開來。我用偈語簡要回答：
大師將要涅槃，慈父留下遺囑。 四念處修習正道，常依戒律而住。 我們不是真佛子，不思念佛陀遺囑。 乘坐的車輛遲緩，內心沒有正道，戒律鬆弛，懼怕墮入三途。 由於不探究觀心，使他人信心漸薄。 烏鴉不佈施正道，怎能報答白鴉的恩情？ 不僅是田地不好，而且沒有平等的種子。 佛法之雨如果不降臨，佛法的種子必定焦枯。 各自沒有來世的糧食，失去三種利益導致痛苦。 大法將要衰頹，哀嘆啊，我親眼見到此事。 爲了這個因緣，必須撰寫《觀心論》。 平等真正的法界，無所作為，也無從到達。 如果能夠探究觀心，就能修行。
【English Translation】 English version The Treatise on Contemplating the Mind (with Preface) (also known as the Treatise on Boiled Milk)
Composed by Śramaṇa Zhiyi (智者) of Tiantai (天臺) Chan Temple
Question: The Buddhist scriptures are immeasurable, and the treatises are also numerous. Those who propagate the Dharma are everywhere in the world, and the masses who listen to the Dharma are present in every place. In this case, the rain of Dharma universally nourishes the fourfold assembly (四眾), and the dew of Dharma benefits without limit. What have you seen and heard, and what benefit is there, that you need to compose this treatise?
Answer: As you have asked, the Buddhist scriptures are immeasurable, and the treatises are also numerous; this is a fact known to all. However, those who propagate the Dharma often give milk mixed with water for the sake of benefiting beings, causing those who listen to the Dharma to lose the true taste of the Path. The fourfold assembly gradually becomes impetuous and estranged, causing those with faith to gradually become lazy, and their discussions become superficial. I am worried that the profound and vast Dharma will soon decline, beings will be blind, and they will lose the benefit of the true Dharma. Therefore, I often feel sad and troubled, and it is difficult to bear. Regardless of my own ordinariness and shallowness, my lack of knowledge and experience, I want to imitate the parrot, striving to flap my wings, relying on the power of the Three Jewels (三寶), and wanting to compose this treatise.
The questioner wants to know the author's intention, which mainly has two aspects: first, self-exhortation, for the sake of all students; second, hoping that if the fourfold assembly can believe and accept it, they can also spread this treatise. I will answer briefly with a verse:
The Great Master (大師) is about to enter Nirvana (涅槃), the compassionate father leaves behind his last instructions. Cultivate the Path through the Four Foundations of Mindfulness (四念處), always abide by the precepts (木叉). We are not true children of the Buddha (佛子), we do not think of the Buddha's last instructions. The vehicle we ride is slow, there is no Path within, the precepts are lax, fearing falling into the three evil realms (三途). Because we do not explore contemplating the mind, it causes others' faith to gradually weaken. If the crow does not give the Path, how can it repay the kindness of the white crow? It is not only that the field is not good, but also that there are no equal seeds. If the rain of Dharma does not fall, the seeds of Dharma will surely be scorched. Each has no food for the next life, losing the three benefits and leading to suffering. The Great Dharma is about to decline, alas, I see this with my own eyes. For this reason, it is necessary to compose the 'Treatise on Contemplating the Mind'. The equal and true Dharma Realm (法界), is without action and cannot be reached. If one can explore contemplating the mind, one can practice.
亦能到 即是四念處 能依木刃戒 乘急內有道 戒急生人天 此是真佛子 不乖慈父屬 天龍皆慶喜 一切豈不欣 能報白鴉恩 普施烏鴉食 既有好良田 有平等種子 法雨應時降 法種皆生長 各有未來資 俱獲三利益 為是因緣故 須造觀心論 諸來求法者 欲聞無上道 不知問觀心 聞慧終不發 諸來求法者 欲思無上道 不知問觀心 恩慧終不生 諸來求法者 欲修無上道 不知問觀心 修慧終不成 諸來求法者 欲修四三昧 不知問觀心 困苦無所獲 諸來求法者 多聽得言語 不知問觀心 未得真實樂 諸來求法者 修三昧得定 不知問觀心 盲禪無所見 諸來求法者 欲懺悔眾罪 不知問觀心 罪終難得脫 諸來求法者 意欲離煩惱 不知問觀心 煩惱終不滅 諸來求法者 本為利益他 不知問觀心 退轉令他謗 諸來求法者 欲興顯佛法 不知問觀心 退還大行損 如此眾得失 非偈可具陳 有此諸得失 無人覺悟者 為是因緣故 須造觀心論 末代修觀心 得邪定發見 辯才無窮盡 自謂人間寶 無知者鼻嗅 野孤氣沖眼 舉尾共腳行
【現代漢語翻譯】 現代漢語譯本 也能到達彼岸。 這就是四念處（觀察身、受、心、法的四種方法），能夠依靠如木頭般堅固的戒律。 乘坐快速的交通工具，內心有正道；嚴守戒律，就能轉生到人天善道。 這才是真正的佛子，不違背慈悲佛陀的教誨。 天龍八部都歡喜慶賀，一切眾生怎能不欣悅呢？ 能夠報答白鴉的恩情，普遍佈施食物給烏鴉。 既然有好的良田，又有平等的種子。 佛法之雨應時降下，佛法的種子都能生長。 各自都有未來的資糧，都能獲得三種利益（現世利益、來世利益、究竟利益）。 因為這個緣故，必須造《觀心論》。 那些前來求法的人，想要聽聞無上的佛道。 如果不知道請教關於觀心的問題，聽聞佛法所產生的智慧最終不會生起。 那些前來求法的人，想要思惟無上的佛道。 如果不知道請教關於觀心的問題，佛法的恩惠最終不會產生。 那些前來求法的人，想要修習無上的佛道。 如果不知道請教關於觀心的問題，修習佛法所產生的智慧最終不會成就。 那些前來求法的人，想要修習四種三昧（四種禪定）。 如果不知道請教關於觀心的問題，即使困苦修行也無所獲得。 那些前來求法的人，聽了很多佛法，得到了很多言語。 如果不知道請教關於觀心的問題，就無法得到真實的快樂。 那些前來求法的人，修習三昧得到了禪定。 如果不知道請教關於觀心的問題，就像盲人禪修一樣，什麼也看不見。 那些前來求法的人，想要懺悔各種罪業。 如果不知道請教關於觀心的問題，罪業最終難以解脫。 那些前來求法的人，想要遠離煩惱。 如果不知道請教關於觀心的問題，煩惱最終不會滅除。 那些前來求法的人，本來是爲了利益他人。 如果不知道請教關於觀心的問題，反而退轉，讓別人誹謗。 那些前來求法的人，想要弘揚佛法。 如果不知道請教關於觀心的問題，反而退轉，使弘法大業受損。 像這樣眾多的得失，不是幾句偈語就能完全陳述的。 有這些得失，卻沒有覺悟的人。 因為這個緣故，必須造《觀心論》。 末法時代修習觀心，會得到邪定，產生錯誤的見解。 辯才無礙，自認為是人間珍寶。 無知的人聞到這種氣味，就像野狐的氣味衝入眼睛一樣。 （他們）搖著尾巴，用腳走路（比喻行為顛倒）。
【English Translation】 English version One can also reach the other shore. This is the Four Foundations of Mindfulness (the four methods of observing body, feelings, mind, and phenomena), capable of relying on precepts as firm as wooden blades. Riding a fast vehicle, having the right path within; strictly observing the precepts, one can be reborn in the realms of humans and gods. This is a true child of the Buddha, not deviating from the teachings of the compassionate Buddha. The devas and nagas all rejoice and celebrate; how can all beings not be delighted? Able to repay the kindness of the white crow, universally giving food to crows. Since there is good fertile land, and equal seeds. The rain of Dharma falls in due season, and the seeds of Dharma all grow. Each has future provisions, and all obtain three benefits (benefits in this life, benefits in the next life, and ultimate benefits). Because of this reason, it is necessary to create the 'Treatise on Contemplating the Mind' (Guan Xin Lun). Those who come seeking the Dharma, wanting to hear the unsurpassed path. If they do not know to ask about contemplating the mind, the wisdom arising from hearing the Dharma will ultimately not arise. Those who come seeking the Dharma, wanting to contemplate the unsurpassed path. If they do not know to ask about contemplating the mind, the grace of the Dharma will ultimately not arise. Those who come seeking the Dharma, wanting to cultivate the unsurpassed path. If they do not know to ask about contemplating the mind, the wisdom arising from cultivation will ultimately not be achieved. Those who come seeking the Dharma, wanting to cultivate the four samadhis (four types of meditative concentration). If they do not know to ask about contemplating the mind, even with arduous practice, nothing will be gained. Those who come seeking the Dharma, hear much Dharma and obtain many words. If they do not know to ask about contemplating the mind, they will not obtain true joy. Those who come seeking the Dharma, cultivate samadhi and obtain concentration. If they do not know to ask about contemplating the mind, like blind men meditating, they will see nothing. Those who come seeking the Dharma, wanting to repent of all sins. If they do not know to ask about contemplating the mind, sins will ultimately be difficult to escape. Those who come seeking the Dharma, intending to be free from afflictions. If they do not know to ask about contemplating the mind, afflictions will ultimately not be extinguished. Those who come seeking the Dharma, originally for the benefit of others. If they do not know to ask about contemplating the mind, they will regress and cause others to slander. Those who come seeking the Dharma, wanting to promote the Buddha's Dharma. If they do not know to ask about contemplating the mind, they will regress and the great work of propagation will be damaged. Such gains and losses cannot be fully stated in a few verses. Having these gains and losses, there are no enlightened ones. Because of this reason, it is necessary to create the 'Treatise on Contemplating the Mind' (Guan Xin Lun). In the degenerate age, cultivating contemplation of the mind will lead to wrong concentration and generate wrong views. Eloquence is inexhaustible, and they consider themselves treasures of the human realm. The ignorant smell this odor, like the odor of a wild fox assaulting the eyes. They wag their tails and walk on their feet (a metaphor for inverted behavior).
次第墮坑殞 為是因緣故 須造觀心論 守鼻隔安般 及修不凈觀 安般得四禪 不免泥梨業 不凈謂無學 覆缽受女飯 設得隨禪生 墮長壽天難 為是因緣故 須造觀心論 依事法用心 無慧發鬼定 顯異動物心 事發壞佛法 命終生鬼道 九十五眷屬 像法決疑明 三師破佛法 為是因緣故 須造觀心論 內心不為道 邪諂念名利 詐現禪坐相 得名利眷屬 事發壞他心 毀損佛正法 此是扇提羅 死墮無間獄 為是因緣故 須造觀心論 說法得解脫 聽法眾亦然 不知問觀心 如貧數他寶 說者問觀心 無說則無示 聽者問觀心 無問亦無得 為是因緣故 須造觀心論 戒為制心馬 雖持五部律 不知問觀心 心馬終不調 律住持佛法 解外不解內 凈名呵上首 乃名真奉律 為是因緣故 須造觀心論 誦經得解脫 非為世財利 若能問觀心 破一微塵中 出大千經卷 受持讀誦此 聞持無遺忘 心開得解脫 為是因緣故 須造觀心論 觀他修供養 興顯安行人 密心為自利 猗托以資身 壞他喜舍善 駝驢以償人 若能問觀心 即如駝驃也 為
是因緣故 須造觀心論 諸道各有法 了不自尋研 忽窺𨵦釋教 動經十數年 非但彼法拙 亦有謀壞心 此是迦毗梨 仙聖豈聽然 為是因緣故 須造觀心論 富貴而無道 多增長憍逸 若能問觀心 得真法富貴 雖高而不危 雖滿而不溢 不著世富貴 心常在道法 為是因緣故 須造觀心論 貧賤多奸諂 窺𨵦造眾惡 現被王法治 死墮三惡道 若能問觀心 即安貪養道 有道即真貴 無為即富樂 為是因緣故 須造觀心論 四眾皆佛子 無非是法親 因執善法諍 遂結未來怨 若能問觀心 和合如水乳 皆師子之子 悉是旃檀林 為是因緣故 須造觀心論 年衰身帶病 眼闇耳漸聾 心昏多忘漏 年不如一年 死王金翅鳥 不久吞命根 一旦業繩斷 氣絕豈能言 為是因緣故 須造觀心論 稽首十方佛 深悲觀心者 勸善諦觀察 發正覺妙樂 稽首十方法 深悲觀心者 勸善諦觀察 得真法免苦 稽首十方僧 若能善觀察 入大和合海 歡喜心無量 稽首龍樹師 愿加觀心者 令速得開曉 亦加舍三心 今承三寶力 起三十六問 其門諸細門 對事難可
【現代漢語翻譯】 現代漢語譯本 因為這些因緣的緣故，必須撰寫《觀心論》。 各種道都有各自的法門，卻不自己深入研究。 偶然窺探到釋迦牟尼的教法，已經過了十幾年。 不只是認為其他法門拙劣，還懷有破壞佛法的心。 這裡是迦毗梨（Kapilavastu，古印度釋迦族居住地），仙人和聖人怎麼會聽任這種事發生呢？ 因為這個因緣的緣故，必須撰寫《觀心論》。 富貴而沒有道義的人，大多增長驕傲放縱。 如果能夠詢問《觀心論》，就能得到真正的法財和富貴。 即使地位高也不會有危險，即使圓滿也不會溢出。 不執著於世間的富貴，內心常常在道法之中。 因為這個因緣的緣故，必須撰寫《觀心論》。 貧賤的人大多奸詐諂媚，窺探機會製造各種惡行。 現在被王法懲治，死後墮入三惡道。 如果能夠詢問《觀心論》，就能安心地以清凈的意念來修養道。 有了道就是真正的尊貴，無為就是富足快樂。 因為這個因緣的緣故，必須撰寫《觀心論》。 四眾弟子都是佛的子女，沒有誰不是法親。 因為執著于各自的善法而爭論，最終結下未來的怨恨。 如果能夠詢問《觀心論》，就能像水和乳一樣融合。 都是獅子的後代，都是珍貴的旃檀林（Sandalwood Forest，比喻佛法僧團）。 因為這個因緣的緣故，必須撰寫《觀心論》。 年紀衰老身體帶著疾病，眼睛昏花耳朵漸漸失聰。 心智昏聵，常常忘記遺漏，一年不如一年。 死王就像金翅鳥（Garuda，佛教護法神），不久就要吞噬性命的根本。 一旦業力的繩索斷裂，氣息斷絕，哪裡還能說話呢？ 因為這個因緣的緣故，必須撰寫《觀心論》。 向十方諸佛稽首，為那些深刻悲憫觀心的人。 勸勉他們仔細觀察，發起正覺的妙樂。 向十方法稽首，為那些深刻悲憫觀心的人。 勸勉他們仔細觀察，得到真正的佛法，免除痛苦。 向十方僧眾稽首，如果能夠善於觀察。 就能進入大和合的海，歡喜心無量無邊。 向龍樹菩薩（Nagarjuna，大乘佛教中觀學派創始人）稽首，愿您加持觀心的人。 讓他們迅速開悟，也捨棄三種心。 現在憑藉三寶（佛、法、僧）的力量，提出三十六個問題。 其中的各個細微之處，針對具體的事情難以一一列舉。
【English Translation】 English version It is because of these causes and conditions that the Treatise on Contemplating the Mind must be written. Various paths each have their own methods, yet they do not delve into self-study. Accidentally glimpsing the teachings of Shakyamuni, more than a decade has passed. Not only do they consider other methods clumsy, but they also harbor intentions to destroy the Dharma. This is Kapilavastu (Kapilavastu, the place where the Shakya clan of ancient India lived), how could immortals and sages allow such a thing to happen? It is because of this cause and condition that the Treatise on Contemplating the Mind must be written. The wealthy and noble without the Way mostly increase in arrogance and indulgence. If one can inquire into the Treatise on Contemplating the Mind, one can obtain true Dharma wealth and nobility. Even if one's position is high, it will not be dangerous; even if one is full, one will not overflow. Not attached to worldly wealth and nobility, the mind is always in the Dharma. It is because of this cause and condition that the Treatise on Contemplating the Mind must be written. The poor and lowly are mostly deceitful and flattering, seeking opportunities to commit various evils. Now they are punished by the king's law, and after death, they fall into the three evil realms. If one can inquire into the Treatise on Contemplating the Mind, one can peacefully cultivate the Way with a pure mind. Having the Way is true nobility, non-action is wealth and happiness. It is because of this cause and condition that the Treatise on Contemplating the Mind must be written. The fourfold assembly are all children of the Buddha, none are not Dharma relatives. Because of attachment to their own good Dharmas, they argue, ultimately forming future grudges. If one can inquire into the Treatise on Contemplating the Mind, they can merge like water and milk. All are descendants of the lion, all are precious Sandalwood Forest (Sandalwood Forest, a metaphor for the Buddhist Sangha). It is because of this cause and condition that the Treatise on Contemplating the Mind must be written. In old age, the body carries illness, the eyes are dim, and the ears gradually become deaf. The mind is confused, often forgetting and omitting, each year worse than the last. The King of Death is like the Garuda (Garuda, a Buddhist protector deity), soon to devour the root of life. Once the rope of karma is broken, and breath ceases, how can one speak? It is because of this cause and condition that the Treatise on Contemplating the Mind must be written. I bow to the Buddhas of the ten directions, for those who deeply compassionately contemplate the mind. I urge them to observe carefully, and generate the wonderful joy of Right Enlightenment. I bow to the Dharma of the ten directions, for those who deeply compassionately contemplate the mind. I urge them to observe carefully, obtain the true Dharma, and be freed from suffering. I bow to the Sangha of the ten directions, if one can skillfully observe. One can enter the sea of great harmony, and the joy will be immeasurable. I bow to Nagarjuna (Nagarjuna, founder of the Madhyamaka school of Mahayana Buddhism), may you bless those who contemplate the mind. May they quickly attain enlightenment, and also relinquish the three minds. Now, relying on the power of the Three Jewels (Buddha, Dharma, Sangha), I raise thirty-six questions. The various subtle points within them are difficult to enumerate one by one in relation to specific matters.
數 若觀一念心 能答此問者 當知心眼開 得入清涼池 不能答此問 奈何盲冥也 少義尚不見 那得行大道 哀哉末法中 無復得道者 設令有三數 寧別此問也 故生悲愍心 歸命禮三寶 作此問心論 令觀者開朗 愿諸見聞者 莫生疑謗心 信受勤修習 必獲大利法
問曰。何故作此問觀心論。答曰。末世數寶貪人本不預此言若禪坐觀行之者。但安心鼻隔不凈安般。此亦面牆。何可論道。諸有觀心入道得定生倒解。辯說無窮。自謂人間之寶。豈知邪慢熾然也。今作此問。若句句不知。何得未得謂得未證謂證。法華勸持品。佛說此人難可化度。又常不輕品。威音王如來去世之後。如此人類甚多非一。複次傷念。一家門徒隨逐積年看心稍久遠。遂不知如此研窮問心。是以不染內法。著外文字。偷記注奔走。負經論而浪行。何不施語言置文破一微塵讀大千經卷。念此迷徒隨逐累載。空無所獲。脫一旦冥目誰復示之。以是因緣悲切轉至。故作斯論也。摩訶般若波羅蜜經明四十二字門。初云。若聞阿字門。即解一切義。所謂一切法初不生也。龍樹並造中論釋摩訶衍論。正意以不生等八不開論端。用一偈釋初不生。云諸法不自生。亦不從他生。不共不無因。是故說無生。
【現代漢語翻譯】 現代漢語譯本 若有人能通過觀察一念之心來回答這個問題， 就應當知道他的心眼已經開啟，可以進入清涼的智慧之池。 如果不能回答這個問題，那真是可悲的盲昧啊！ 連少許的義理尚且不能理解，又怎麼能夠修行大道呢？ 可悲啊，在末法時代，再也沒有能夠得道的人了嗎？ 縱然有幾個，又怎麼能分辨這個問題呢？ 所以我生起悲憫之心，歸命禮敬三寶（佛、法、僧）。 寫下這篇《問心論》，使閱讀的人能夠開悟。 愿所有見到或聽到此論的人，不要生起懷疑和誹謗之心， 相信並勤奮地修習，必定能獲得巨大的利益。
問：為什麼要寫作這篇《問觀心論》？ 答：末世那些只知數寶的貪婪之人，原本就不在此論的討論範圍之內。如果有人禪坐觀行，只是安心於鼻端，觀呼吸的出入（安般），這也如同面壁一樣，怎麼能談論道呢？有些人觀心入道，得到一些定力，卻產生顛倒的理解，辯論起來沒完沒了，自以為是人間之寶，哪裡知道這是邪慢之心在熾盛啊！現在寫下這些問題，如果每一句都不知道，又怎麼能未得謂得，未證謂證呢？《法華經·勸持品》中，佛說這種人難以教化。《法華經·常不輕品》中，威音王如來（過去佛名）去世之後，這樣的人很多，不止一個。再說，令人傷感的是，有些門徒跟隨師父多年，看心的時間也比較長了，卻不知道這樣深入地研究和提問心的問題，因此不能深入內在的佛法，而執著于外在的文字，偷偷地記錄和奔走，揹負著經論而到處遊蕩。為什麼不放下語言文字，打破一微塵，就能讀遍大千世界的經卷呢？想到這些迷惑的徒弟跟隨多年，卻一無所獲，一旦閉上眼睛，誰來指引他們呢？因為這些因緣，悲切之情更加強烈，所以寫作這篇論著。 《摩訶般若波羅蜜經》闡明了四十二字門，一開始就說：『如果聽到阿字門，就能理解一切義理』，所謂一切法本來就不生。《龍樹菩薩》並造了《中論》和《釋摩訶衍論》，其主要意思是以不生等八不（八不中道）作為論述的開端，用一首偈頌來解釋『初不生』：諸法不自己產生，也不是從他處產生，不是共同產生，也不是沒有原因地產生，所以說是無生的。
【English Translation】 English version If one can answer this question by observing a single thought, Know that the eye of the mind has opened, and one can enter the pool of coolness. If one cannot answer this question, how pitiful is such blindness! If even a little meaning cannot be seen, how can one practice the Great Path? Alas, in the Dharma-ending age, are there no more who can attain the Way? Even if there are a few, how can they discern this question? Therefore, I give rise to a compassionate heart, taking refuge in the Three Jewels (Buddha, Dharma, Sangha). I compose this 'Treatise on Questioning the Mind,' so that those who read it may be enlightened. May all who see or hear this treatise not give rise to doubts and slanders, But believe, diligently practice, and surely obtain great benefits.
Question: Why compose this 'Treatise on Questioning the Mind'? Answer: Those greedy people in the Dharma-ending age who only know how to count treasures are not within the scope of this treatise. If someone practices meditation, merely focusing on the tip of the nose, observing the in-and-out breathing (Anapana), this is like facing a wall; how can one discuss the Way? Some people observe the mind and enter the Way, gaining some samadhi (concentration), but generate inverted understandings, arguing endlessly, thinking themselves to be treasures of the world, not knowing that this is the flourishing of arrogant pride! Now, I write these questions; if one does not know each sentence, how can one claim to have attained what has not been attained, or realized what has not been realized? In the 'Encouragement to Hold' chapter of the Lotus Sutra, the Buddha said that such people are difficult to convert. In the 'Never Disparaging' chapter of the Lotus Sutra, after the passing of King Awesome Sound Buddha (a past Buddha), there were many such people, not just one. Furthermore, it is saddening that some disciples follow their teachers for many years, watching the mind for a long time, but do not know to deeply investigate and question the mind in this way. Therefore, they cannot penetrate the inner Dharma, but cling to external words, secretly recording and running around, carrying the sutras and treatises but wandering aimlessly. Why not let go of language and words, break one mote of dust, and read the sutras of the great thousand worlds? Thinking of these deluded disciples who follow for many years but gain nothing, once they close their eyes, who will guide them? Because of these causes and conditions, the feeling of sadness becomes even stronger, so I compose this treatise. The Mahaprajnaparamita Sutra explains the forty-two letter gates, beginning by saying: 'If one hears the A letter gate, one can understand all meanings,' meaning that all dharmas are originally unborn. Nagarjuna also composed the Middle Treatise and the Commentary on the Mahayana Treatise, whose main intention is to use the eight negations (the Middle Way of Eight No's) as the beginning of the discussion, using a verse to explain 'originally unborn': Dharmas do not arise from themselves, nor do they arise from others, not from both, nor without a cause; therefore, it is said to be unborn.
今但約觀初自生一句。起三十六問。若於觀心能答此問無滯礙者。當知此行人六種即中入觀行。五品弟子中即是入初隨喜心位。故經云。乃至聞一偈。通達無量義。次第如法說。月四月至歲也。論曰。
問觀自生心 云何四不說 離戲論執諍 心凈如虛空 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 問觀自生心 云何是三乘 拙度斷見思 出三界火宅 問觀自生心 云何是巧度 三乘不斷結 得入二涅槃 問觀自生心 云何是別教 求大乘常果 菩薩斷別惑 問觀自生心 云何圓教乘 不破壞法界 住三德涅槃 問觀自生心 云何為涅槃 修四種三昧 得真無生忍 問觀自生心 云何巧成就 二十五方便 調心入正道 問觀自生心 云何知因緣 起十種境界 成一心三智 問觀自生心 云何知十境 各成十法乘 游四方快樂 問觀自生心 云何不住法 入初發心住 及四十二位 問觀自生心 云何成六度 能得諸三昧 及諸陀羅尼 問觀自生心 云何得六通 用四種行化 四辯四掛礙 問觀自生心 云何得相好 成真應
二佛 對緣如映象 問觀自生心 云何具十力 及四無所畏 內外照團圓 問觀自生心 云何觀於心 能得十八種 不共世間法 問觀自生心 云何得大慈 大悲三念處 愍眾無異相 問觀自生心 云何巧方便 成就諸眾生 嚴凈一切剎 問觀自生心 云何於一心 莊嚴菩提樹 建清凈道場 問觀自生心 云何坐道場 現四種成佛 赴機無差降 問觀自生心 云何轉四教 清凈妙法輪 一切得甘露 問觀自生心 云何現四佛 四種涅槃相 究竟知無餘 問觀自生心 云何知依正 四土天器同 而飯色有異 問觀自生心 云何於此心 見一切根緣 通達無掛礙 問觀自生心 云何知悉檀 無形無所緣 現形廣說法 問觀自生心 云何知漸頓 秘密不定教 一音說此四 問觀自生心 云何知四教 各開出四門 及一切法門 問觀自生心 云何於四教 四門十六門 作論通眾經 問觀自生心 云何住智定 普入十法界 廣利諸眾生 問觀自生心 云何知四土 用教有增減 普利一切眾 問觀自生心 云何知此心 具一切佛法 無一法出心 問觀自生心 云何知此心
即平等法界 佛不度眾生 問觀自生心 云何知此心 法界如虛空 畢竟無所念 問觀自生心 云何無文字 一切言語斷 寂然無言說
今約觀一念自生心。略起三十六問。問外觀心人及久相逐眷屬行四種三昧者。彼觀心者若能一一通達。當生心佛想親近受行如四依也。門徒眷屬若於此無滯。是真因行。真是法王子孫。紹三寶種使不斷絕。若不能于觀一念自生心一一念答此問者。即是天魔外道眷屬。為彼所驅馳。方處三界牢獄未有出離之故也。若心不燧欲求勉出者。必墮三乘三惡道坑。自斷法身慧命。誅滅菩提眷屬。是真破佛法國。已亡大乘家。哀哉哀哉。知大等奈良何也。若觀自生心得失如此。觀他生共生無因生亦然也。◎順相門中愛聲色。逆相門中數非數。不肯相遂入泥梨。三界中間難可度。度與不度妙難思。迷情順相者多疑。不服醍醐無價藥。狂心遂涅槃若為。復顯相門中說四三。三輪四教從情釋。不肯相遂入阿鼻。致使五分尋軌跡。非蹤非疏非五分。三諦三觀在其中。凡情不能巧決了。盲心執見盡言空。隱相門中形色絕。三四調和十二門。不肯隨情起貪愛。若為方便破魔怨。貪愛魔怨是佛母。亦是三身本際深。各各隨情立名字。有凡名為五隱相。終日忍饑非節食。終日忍寒非苦行
【現代漢語翻譯】 現代漢語譯本 即平等法界（Dharmadhatu，一切法的平等性），佛不度眾生。 問：觀照自心生起，如何才能瞭解此心？ 法界猶如虛空，畢竟沒有任何念頭。 問：觀照自心生起，為何沒有文字？ 一切言語都已斷絕，寂靜無聲，沒有任何言說。
現在就觀照一念自生之心，略微提出三十六個問題。問：外觀心之人以及長久以來相互追隨的眷屬，修習四種三昧（samadhi，禪定）的人，如果觀心之人能夠一一通達這些問題，應當生起心佛之想，親近並受持奉行如四依法（nisraya，四種依靠）。門徒眷屬如果對此沒有滯礙，才是真正的因行，才是真正的法王子孫，能夠繼承三寶（triratna，佛、法、僧）的種子，使其不斷絕。如果不能對觀照一念自生之心，一一念頭地回答這些問題，那就是天魔外道的眷屬，被他們所驅使，身處三界（triloka，欲界、色界、無色界）牢獄，沒有出離的希望。如果心不覺悟，想要勉強出離，必定會墮入三乘（srayana，聲聞乘、緣覺乘、菩薩乘）和三惡道（durgati，地獄、餓鬼、畜生）的深坑，自己斷絕法身慧命，誅滅菩提眷屬，這才是真正破壞佛法國家，已經失去了大乘之家。可悲啊，可悲啊！知道大等奈良（意義不明）是什麼嗎？如果觀照自生心的得失是這樣，那麼觀照他生、共生、無因生也是一樣的。 ◎順相門中貪愛聲色，逆相門中執著數與非數。不肯順應，就會墮入泥犁（naraka，地獄）。在三界中間難以度脫。度與不度，其中的奧妙難以思議。迷惑于情愛順相的人多疑。不肯服用醍醐（amrita，比喻佛法）這種無價之藥。狂亂的心想要進入涅槃（nirvana，寂滅），怎麼可能呢？再次顯現相門中說四三（意義不明）。三輪（tri-cakra，身輪、口輪、意輪）四教（catuh-dharma，藏、通、別、圓）隨著情慾來解釋。不肯順應，就會墮入阿鼻（avici，無間地獄）。導致五分（意義不明）追尋軌跡。非蹤非疏非五分，三諦（trisatya，空諦、假諦、中諦）三觀（trini-darsana，空觀、假觀、中觀）就在其中。凡夫的情感不能巧妙地決斷了悟，盲目的心執著于見解，全都說空。隱相門中形色斷絕，三四調和成十二門。不肯隨著情慾而生起貪愛，要用什麼方便來破除魔怨？貪愛魔怨是佛母，也是三身（trikaya，法身、報身、應身）的根本源頭。各自隨著情慾而建立名字，有凡夫名為五隱相。終日忍饑不是節食，終日忍寒不是苦行。
【English Translation】 English version It is the equal Dharmadhatu (the equality of all dharmas), the Buddha does not deliver sentient beings. Question: Observing the arising of one's own mind, how can one understand this mind? The Dharmadhatu is like empty space, ultimately without any thoughts. Question: Observing the arising of one's own mind, why are there no words? All speech has ceased, silent and without any expression.
Now, concerning the contemplation of the self-arising mind of a single thought, let us briefly raise thirty-six questions. Question: For those who outwardly observe the mind and their long-followed retinue who practice the four samadhis (concentration), if the mind-observer can thoroughly understand each of these questions, they should generate the thought of the mind being the Buddha, draw near and uphold the four nisrayas (reliances). If the disciples and retinue have no hindrance in this, then it is true causal practice, truly the descendants of the Dharma Prince, inheriting the seeds of the Three Jewels (Buddha, Dharma, Sangha) so that they are not cut off. If one cannot answer these questions, thought by thought, regarding the contemplation of the self-arising mind of a single thought, then they are the retinue of heavenly demons and external paths, driven by them, dwelling in the prison of the Three Realms (desire realm, form realm, formless realm), without hope of escape. If the mind is not awakened and one desires to forcibly escape, one will surely fall into the pit of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the Three Evil Paths (hell, hungry ghost, animal), cutting off one's own Dharma body and wisdom life, destroying the Bodhi retinue. This is truly destroying the Buddha's Dharma country, having lost the Great Vehicle family. Alas, alas! What is Daidennara (meaning unclear)? If the gains and losses of contemplating the self-arising mind are like this, then contemplating the arising of others, co-arising, and causeless arising are also the same. ◎ In the aspect of accordance, there is greed for sounds and sights; in the aspect of opposition, there is attachment to numbers and non-numbers. If one is unwilling to comply, one will fall into Naraka (hell). In the middle of the Three Realms, it is difficult to be delivered. Whether to deliver or not, the mystery is difficult to fathom. Those who are deluded by love and accordance are suspicious. They are unwilling to take the priceless medicine of amrita (nectar, metaphor for the Dharma). How can a mad mind enter Nirvana (liberation)? Again, in the aspect of manifestation, it speaks of four threes (meaning unclear). The three wheels (body, speech, mind) and four teachings (Tripitaka, Common, Separate, Perfect) are explained according to desire. If one is unwilling to comply, one will fall into Avici (uninterrupted hell). Causing the five parts (meaning unclear) to seek traces. Neither traces nor sparse nor five parts, the three truths (emptiness, provisional existence, middle way) and three contemplations (emptiness, provisional existence, middle way) are within them. Ordinary emotions cannot skillfully decide and understand, blind minds cling to views, all saying emptiness. In the aspect of concealment, form and color are cut off, three and four harmonize into twelve gates. If one is unwilling to arise greed according to desire, what expedient means should be used to break the demonic grievances? Greed and demonic grievances are the Buddha's mother, and also the deep origin of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya). Each establishes names according to desire, with ordinary people calling it the five hidden aspects. Enduring hunger all day is not fasting, enduring cold all day is not ascetic practice.
終日少欲不乖貪。終日行慈奪他命。終日畏罪轉行非。終日求醫彌益病。終日佈施更增慳。終日斷嗔三毒盛。難思議難思議。
團團明月無增減 凡情顛倒見盈虧 縱復回光照西域 于其更理未曾移 巧用巧妙巧度物 不作怨家不作佛 法身巧用妙難思 借問定從何處出
觀心論一卷
【現代漢語翻譯】 現代漢語譯本： 整天口頭上說要減少慾望，實際上卻背離了無貪的本性。整天口頭上說要行慈悲，實際上卻在剝奪其他生靈的性命。整天口頭上說要畏懼罪惡，實際上卻變本加厲地做錯事。整天口頭上說要求醫問藥，實際上卻讓病情更加嚴重。整天口頭上說要佈施，實際上卻更加吝嗇。整天口頭上說要斷除嗔恨，實際上貪嗔癡三毒卻更加旺盛。真是難以思議，難以思議啊。
圓圓滿滿的明月，本體上沒有增減變化，只是凡夫俗子的情識顛倒，才看到月亮的盈虧變化。 縱然你迴光返照，照遍整個西域（指西方），對於明月的本體，也沒有絲毫的改變。 巧妙地運用智慧，巧妙地度化眾生，不把自己當成怨家，也不把自己當成佛。 法身的巧妙運用，真是妙不可思議，請問這種定力是從哪裡產生的呢？
《觀心論》一卷
【English Translation】 English version: All day long, one speaks of lessening desires, yet deviates from non-greed. All day long, one speaks of practicing loving-kindness, yet takes the lives of others. All day long, one speaks of fearing sin, yet increasingly commits wrongdoings. All day long, one speaks of seeking medicine, yet only worsens the illness. All day long, one speaks of giving alms, yet only increases stinginess. All day long, one speaks of cutting off anger, yet the three poisons (greed, anger, and ignorance) become more rampant. Inconceivable, inconceivable.
The perfectly round moon neither increases nor decreases; it is only the inverted perceptions of ordinary beings that see waxing and waning. Even if you turn the light inward and illuminate the entire Western Region (Xiyu) (referring to the West), it does not alter the fundamental nature of the moon in the slightest. Skillfully use wisdom, skillfully liberate beings, neither regarding oneself as an enemy nor as a Buddha. The skillful application of the Dharmakaya (法身) (Dharma body) is wonderfully inconceivable; may I ask, from where does this samadhi (定) (concentration) arise?
A Scroll of 'Treatise on Contemplating the Mind' (觀心論) (Guan Xin Lun)