English
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. -------------------------------------------------------------------------------- 数 若观一念心 能答此问者 当知心眼开 得入清凉池 不能答此问 奈何盲冥也 少义尚不见 那得行大道 哀哉末法中 无复得道者 设令有三数 宁别此问也 故生悲愍心 归命礼三宝 作此问心论 令观者开朗 愿诸见闻者 莫生疑谤心 信受勤修习 必获大利法
Chinese
问曰。何故作此问观心论。答曰。末世数宝贪人本不预此言若禅坐观行之者。但安心鼻隔不净安般。此亦面墙。何可论道。诸有观心入道得定生倒解。辩说无穷。自谓人间之宝。岂知邪慢炽然也。今作此问。若句句不知。何得未得谓得未证谓证。法华劝持品。佛说此人难可化度。又常不轻品。威音王如来去世之后。如此人类甚多非一。复次伤念。一家门徒随逐积年看心稍久远。遂不知如此研穷问心。是以不染内法。着外文字。偷记注奔走。负经论而浪行。何不施语言置文破一微尘读大千经卷。念此迷徒随逐累载。空无所获。脱一旦冥目谁复示之。以是因缘悲切转至。故作斯论也。摩诃般若波罗蜜经明四十二字门。初云。若闻阿字门。即解一切义。所谓一切法初不生也。龙树并造中论释摩诃衍论。正意以不生等八不开论端。用一偈释初不生。云诸法不自生。亦不从他生。不共不无因。是故说无生。 现代汉语译本 若有人能通过观察一念之心来回答这个问题， 就应当知道他的心眼已经开启，可以进入清凉的智慧之池。 如果不能回答这个问题，那真是可悲的盲昧啊！ 连少许的义理尚且不能理解，又怎么能够修行大道呢？ 可悲啊，在末法时代，再也没有能够得道的人了吗？ 纵然有几个，又怎么能分辨这个问题呢？ 所以我生起悲悯之心，归命礼敬三宝（佛、法、僧）。 写下这篇《问心论》，使阅读的人能够开悟。 愿所有见到或听到此论的人，不要生起怀疑和诽谤之心， 相信并勤奋地修习，必定能获得巨大的利益。 问：为什么要写作这篇《问观心论》？ 答：末世那些只知数宝的贪婪之人，原本就不在此论的讨论范围之内。如果有人禅坐观行，只是安心于鼻端，观呼吸的出入（安般），这也如同面壁一样，怎么能谈论道呢？有些人观心入道，得到一些定力，却产生颠倒的理解，辩论起来没完没了，自以为是人间之宝，哪里知道这是邪慢之心在炽盛啊！现在写下这些问题，如果每一句都不知道，又怎么能未得谓得，未证谓证呢？《法华经·劝持品》中，佛说这种人难以教化。《法华经·常不轻品》中，威音王如来（过去佛名）去世之后，这样的人很多，不止一个。再说，令人伤感的是，有些门徒跟随师父多年，看心的时间也比较长了，却不知道这样深入地研究和提问心的问题，因此不能深入内在的佛法，而执着于外在的文字，偷偷地记录和奔走，背负着经论而到处游荡。为什么不放下语言文字，打破一微尘，就能读遍大千世界的经卷呢？想到这些迷惑的徒弟跟随多年，却一无所获，一旦闭上眼睛，谁来指引他们呢？因为这些因缘，悲切之情更加强烈，所以写作这篇论著。 《摩诃般若波罗蜜经》阐明了四十二字门，一开始就说：‘如果听到阿字门，就能理解一切义理’，所谓一切法本来就不生。《龙树菩萨》并造了《中论》和《释摩诃衍论》，其主要意思是以不生等八不（八不中道）作为论述的开端，用一首偈颂来解释‘初不生’：诸法不自己产生，也不是从他处产生，不是共同产生，也不是没有原因地产生，所以说是无生的。
English
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. --------------------------------------------------------------------------------
Chinese
今但约观初自生一句。起三十六问。若于观心能答此问无滞碍者。当知此行人六种即中入观行。五品弟子中即是入初随喜心位。故经云。乃至闻一偈。通达无量义。次第如法说。月四月至岁也。论曰。 问观自生心 云何四不说 离戏论执诤 心净如虚空 问观自生心 云何是魔行 业烦恼所系 三界火宅烧 问观自生心 云何是外道 诸见烦恼业 流转于六道 问观自生心 云何是三乘 拙度断见思 出三界火宅 问观自生心 云何是巧度 三乘不断结 得入二涅槃 问观自生心 云何是别教 求大乘常果 菩萨断别惑 问观自生心 云何圆教乘 不破坏法界 住三德涅槃 问观自生心 云何为涅槃 修四种三昧 得真无生忍 问观自生心 云何巧成就 二十五方便 调心入正道 问观自生心 云何知因缘 起十种境界 成一心三智 问观自生心 云何知十境 各成十法乘 游四方快乐 问观自生心 云何不住法 入初发心住 及四十二位 问观自生心 云何成六度 能得诸三昧 及诸陀罗尼 问观自生心 云何得六通 用四种行化 四辩四挂碍 问观自生心 云何得相好 成真应 二佛 对缘如镜像 问观自生心 云何具十力 及四无所畏 内外照团圆 问观自生心 云何观于心 能得十八种 不共世间法 问观自生心 云何得大慈 大悲三念处 愍众无异相 问观自生心 云何巧方便 成就诸众生 严净一切刹 问观自生心 云何于一心 庄严菩提树 建清净道场 问观自生心 云何坐道场 现四种成佛 赴机无差降 问观自生心 云何转四教 清净妙法轮 一切得甘露 问观自生心 云何现四佛 四种涅槃相 究竟知无余 问观自生心 云何知依正 四土天器同 而饭色有异 问观自生心 云何于此心 见一切根缘 通达无挂碍 问观自生心 云何知悉檀 无形无所缘 现形广说法 问观自生心 云何知渐顿 秘密不定教 一音说此四 问观自生心 云何知四教 各开出四门 及一切法门 问观自生心 云何于四教 四门十六门 作论通众经 问观自生心 云何住智定 普入十法界 广利诸众生 问观自生心 云何知四土 用教有增减 普利一切众 问观自生心 云何知此心 具一切佛法 无一法出心 问观自生心 云何知此心 即平等法界 佛不度众生 问观自生心 云何知此心 法界如虚空 毕竟无所念 问观自生心 云何无文字 一切言语断 寂然无言说 今约观一念自生心。略起三十六问。问外观心人及久相逐眷属行四种三昧者。彼观心者若能一一通达。当生心佛想亲近受行如四依也。门徒眷属若于此无滞。是真因行。真是法王子孙。绍三宝种使不断绝。若不能于观一念自生心一一念答此问者。即是天魔外道眷属。为彼所驱驰。方处三界牢狱未有出离之故也。若心不燧欲求勉出者。必堕三乘三恶道坑。自断法身慧命。诛灭菩提眷属。是真破佛法国。已亡大乘家。哀哉哀哉。知大等奈良何也。若观自生心得失如此。观他生共生无因生亦然也。◎顺相门中爱声色。逆相门中数非数。不肯相遂入泥梨。三界中间难可度。度与不度妙难思。迷情顺相者多疑。不服醍醐无价药。狂心遂涅槃若为。复显相门中说四三。三轮四教从情释。不肯相遂入阿鼻。致使五分寻踪迹。非踪非疏非五分。三谛三观在其中。凡情不能巧决了。盲心执见尽言空。隐相门中形色绝。三四调和十二门。不肯随情起贪爱。若为方便破魔怨。贪爱魔怨是佛母。亦是三身本际深。各各随情立名字。有凡名为五隐相。终日忍饥非节食。终日忍寒非苦行 现代汉语译本 即平等法界（Dharmadhatu，一切法的平等性），佛不度众生。 问：观照自心生起，如何才能了解此心？ 法界犹如虚空，毕竟没有任何念头。 问：观照自心生起，为何没有文字？ 一切言语都已断绝，寂静无声，没有任何言说。 现在就观照一念自生之心，略微提出三十六个问题。问：外观心之人以及长久以来相互追随的眷属，修习四种三昧（samadhi，禅定）的人，如果观心之人能够一一通达这些问题，应当生起心佛之想，亲近并受持奉行如四依法（nisraya，四种依靠）。门徒眷属如果对此没有滞碍，才是真正的因行，才是真正的法王子孙，能够继承三宝（triratna，佛、法、僧）的种子，使其不断绝。如果不能对观照一念自生之心，一一念头地回答这些问题，那就是天魔外道的眷属，被他们所驱使，身处三界（triloka，欲界、色界、无色界）牢狱，没有出离的希望。如果心不觉悟，想要勉强出离，必定会堕入三乘（srayana，声闻乘、缘觉乘、菩萨乘）和三恶道（durgati，地狱、饿鬼、畜生）的深坑，自己断绝法身慧命，诛灭菩提眷属，这才是真正破坏佛法国家，已经失去了大乘之家。可悲啊，可悲啊！知道大等奈良（意义不明）是什么吗？如果观照自生心的得失是这样，那么观照他生、共生、无因生也是一样的。 ◎顺相门中贪爱声色，逆相门中执着数与非数。不肯顺应，就会堕入泥犁（naraka，地狱）。在三界中间难以度脱。度与不度，其中的奥妙难以思议。迷惑于情爱顺相的人多疑。不肯服用醍醐（amrita，比喻佛法）这种无价之药。狂乱的心想要进入涅槃（nirvana，寂灭），怎么可能呢？再次显现相门中说四三（意义不明）。三轮（tri-cakra，身轮、口轮、意轮）四教（catuh-dharma，藏、通、别、圆）随着情欲来解释。不肯顺应，就会堕入阿鼻（avici，无间地狱）。导致五分（意义不明）追寻踪迹。非踪非疏非五分，三谛（trisatya，空谛、假谛、中谛）三观（trini-darsana，空观、假观、中观）就在其中。凡夫的情感不能巧妙地决断了悟，盲目的心执着于见解，全都说空。隐相门中形色断绝，三四调和成十二门。不肯随着情欲而生起贪爱，要用什么方便来破除魔怨？贪爱魔怨是佛母，也是三身（trikaya，法身、报身、应身）的根本源头。各自随着情欲而建立名字，有凡夫名为五隐相。终日忍饥不是节食，终日忍寒不是苦行。