English
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. --------------------------------------------------------------------------------
Chinese
终日少欲不乖贪。终日行慈夺他命。终日畏罪转行非。终日求医弥益病。终日布施更增悭。终日断嗔三毒盛。难思议难思议。 团团明月无增减 凡情颠倒见盈亏 纵复回光照西域 于其更理未曾移 巧用巧妙巧度物 不作怨家不作佛 法身巧用妙难思 借问定从何处出 观心论一卷 现代汉语译本： 整天口头上说要减少欲望，实际上却背离了无贪的本性。整天口头上说要行慈悲，实际上却在剥夺其他生灵的性命。整天口头上说要畏惧罪恶，实际上却变本加厉地做错事。整天口头上说要求医问药，实际上却让病情更加严重。整天口头上说要布施，实际上却更加吝啬。整天口头上说要断除嗔恨，实际上贪嗔痴三毒却更加旺盛。真是难以思议，难以思议啊。 圆圆满满的明月，本体上没有增减变化，只是凡夫俗子的情识颠倒，才看到月亮的盈亏变化。 纵然你回光返照，照遍整个西域（指西方），对于明月的本体，也没有丝毫的改变。 巧妙地运用智慧，巧妙地度化众生，不把自己当成怨家，也不把自己当成佛。 法身的巧妙运用，真是妙不可思议，请问这种定力是从哪里产生的呢？ 《观心论》一卷
English
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' (观心论) (Guan Xin Lun) --------------------------------------------------------------------------------