English
English version Arising from the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) and the three poisons (greed, hatred, delusion), etc. All afflictions, even in walking, standing, sitting, lying down, speaking, eating, and all actions and deeds, all have the aforementioned mind of the four characteristics (birth, abiding, change, cessation). And arising from all worldly dharmas, all have such a mind of the four characteristics. Therefore, only speaking of the four characteristics is taken as the object of contemplation, encompassing everything. Question: What are the characteristics? Answer: That which can be grasped and distinguished is called a characteristic. Since the dharma of mind-consciousness has no form or substance, if it is not distinguished by these four operating thoughts, it is difficult to understand. If it cannot be understood, it cannot be observed. Therefore, it is necessary to first distinguish it with the four characteristics. If the observation is clear and one understands that these characteristics are not characteristics, one enters the equality of the one characteristic. Question: Observing desire-thoughts, the thought and the second operating mind-characteristic is possible. When not-thought, not-arisen, it is without mind. Without mind, therefore there is no characteristic to distinguish. Thought-already, already ceased, is also the same as non-existence. Without dharma, there is no characteristic, how can it be observed? Answer: Although not-thought has not arisen, it is not ultimately without mind. Why? For example, a person has not acted, but from a conditioned event, they will act. One cannot say there is no person because of not-acting. If there is definitely no person, who will act later? Because there is a person who has not acted, therefore later there is a person who acts. The mind-characteristic should also be like this, because of not-thought, there can be desire-thought. If there is no mind of not-thought, how can there be a mind of desire-thought? Therefore, although not-thought has not arisen, one cannot say it is ultimately non-existent. You say, thought-already, the mind has already ceased, so it cannot be observed, this is also not correct. Thought-already, although ceased, it can also be observed. For example, a person has finished acting, one cannot say there is no person. If there is definitely no person, who will act again later? Thought-already, the mind ceasing is also like this, one cannot say it is eternally ceased without mind. If the mind has ceased and is eternally ceased, this is a nihilistic view, saying there is no cause and effect. Therefore, thought-already, although ceased, it can also be observed. Question: How do you observe the mind? If you observe the past mind, the past mind has already passed. If you observe the future mind, the future mind has not yet arrived. If you observe the present mind, the present mind cannot stay. If you leave the three times (past, present, future), there is no other mind to observe. What mind do you observe? Answer: Your question is not correct. If the past is eternally ceased, ultimately --------------------------------------------------------------------------------
Chinese
不可知者。云何诸圣人能知一切过去心。若未来心未至不有不可知。云何诸圣人能知一切未来心。若现在心无住不可知。云何诸圣人。能知一切十方众生。现在念事。知世鬼神尚自能知己三世心。亦能知他三世之心。何得佛法行人。而起断灭见。谓无三世心。如龟毛兔角不可得知。当知三世之心虽无定实亦可得知。故偈云。诸佛之所说虽空亦不断。相续亦不常。罪福亦不失。汝勿断见住无所知。不修观行犹如盲人。虽对众色而无所见。汝亦如是。于佛法中无正观眼。空无所获。 释觉意三昧入观门第五 问曰。已知四运心相。摄一切心。行者云何观察此心。通达实相圆照。分明诸三昧具七觉意。答曰。行者先以大誓庄严。善修如上六度法门。以调其心。信知诸法毕竟空寂。而我为无明所覆未能觉了。必须勤修正观行到。乃知岂可虚心妄解而自毁伤。既能善自调和。然后随心所起。以无所住着之心。反照观察未念欲念念念已之相。尔时谛观未念心为灭。欲念心生。未念心为不灭。欲念心生。未念心为亦灭亦不灭。欲念心生未念心为非灭非不灭。欲念心生。如此于未念四句中。观欲念心生皆不可得。若不得欲念心生亦不得不生。即于心性而得解脱。云何名于未念四句中。观欲念心生不可得。一先约未念初句。 现代汉语译本： 不可知论者问道：‘为什么圣人能够知道一切过去的心？如果未来的心还没有到来，不存在，那不是不可知的吗？为什么圣人能够知道一切未来的心？如果现在的心没有停留，不可把握，那为什么圣人能够知道一切十方众生现在的念头？’ 要知道世间的鬼神尚且能够知道自己过去、现在、未来的心，也能知道他人过去、现在、未来的心。为什么佛法的修行人反而生起断灭的见解，认为没有过去、现在、未来的心，就像乌龟的毛、兔子的角一样不可能得到呢？应当知道过去、现在、未来的心虽然没有固定的实体，但也是可以知道的。所以偈语说：‘诸佛所说的法，虽然是空性的，但也不是断灭的；相续也不是永恒不变的；罪和福也不会消失。’你不要执着于断灭的见解，停留在无所知的状态，不修习观行，就像盲人一样，即使面对各种色彩也无法看见。你也像这样，在佛法中没有正确的观察之眼，最终一无所获。 释觉意三昧入观门第五 问道：‘已经知道了四运（四种心念的运行）的心相，能够涵盖一切心。修行人应该如何观察这个心，通达实相，圆满照见，具足七觉意（Saptabodhyangani）的三昧（Samadhi）呢？’ 回答说：‘修行人首先要以大誓愿来庄严自己，好好修习如上的六度法门（Paramita），以此来调伏自己的心。深信诸法毕竟是空寂的，只是我被无明（Avidya）所覆盖，还不能觉悟了知。必须勤奋地修正观行，才能真正明白，怎么可以虚妄地理解而自我伤害呢？’ ‘既然能够很好地调和自己的心，然后随着心中所生起的念头，以不执着的心，反过来观察未念、欲念、念念已的相状。这时仔细观察，未念的心是灭的，欲念的心生起；未念的心是不灭的，欲念的心生起；未念的心是既灭又不灭的，欲念的心生起；未念的心是非灭非不灭的，欲念的心生起。’ ‘像这样，在未念的四句中，观察欲念心的生起都是不可得的。如果不得欲念心的生起，也就不存在不生起。这样就能在心性上得到解脱。’ ‘什么叫做在未念的四句中，观察欲念心的生起是不可得的呢？首先从未念的第一句开始。’
English
English version: The agnostic asked: 'Why are the sages able to know all past minds? If the future mind has not yet arrived and does not exist, is it not unknowable? Why are the sages able to know all future minds? If the present mind is without abiding and cannot be grasped, then why are the sages able to know the present thoughts of all sentient beings in the ten directions?' 'Know that even worldly ghosts and spirits are able to know their own past, present, and future minds, and are also able to know the past, present, and future minds of others. Why do practitioners of the Buddha's Dharma instead give rise to views of annihilation, believing that there are no past, present, and future minds, just like the horns of a tortoise or the fur of a rabbit, which are impossible to obtain? It should be known that although the past, present, and future minds have no fixed substance, they can still be known.' Therefore, the verse says: 'What the Buddhas have spoken, although empty, is not annihilation; continuity is also not eternal; sins and blessings are also not lost.' Do not cling to views of annihilation, dwelling in a state of unknowing, and not cultivating contemplation, like a blind person who cannot see even when facing various colors. You are also like this, without the eye of correct observation in the Buddha's Dharma, ultimately gaining nothing. Chapter Five: Entering the Gate of Contemplation on the Samadhi of Awakening Intention Asked: 'Having already known the characteristics of the four movements (four operations of mind), which encompass all minds, how should the practitioner observe this mind, penetrate the true nature, fully illuminate, and possess the Samadhi (Samadhi) with the seven factors of enlightenment (Saptabodhyangani)?' Answered: 'The practitioner must first adorn themselves with great vows, and diligently cultivate the above six Paramitas (Paramita), in order to tame their mind. Deeply believe that all dharmas are ultimately empty and still, but I am covered by ignorance (Avidya) and have not yet awakened to know. One must diligently cultivate correct contemplation in order to truly understand; how can one falsely understand and harm oneself?' 'Since one is able to harmonize one's mind well, then, according to the thoughts that arise in the mind, with a non-attached mind, reflect back and observe the characteristics of the unthought, the about-to-be-thought, and the already-thought. At this time, carefully observe: when the unthought mind is extinguished, the about-to-be-thought mind arises; when the unthought mind is not extinguished, the about-to-be-thought mind arises; when the unthought mind is both extinguished and not extinguished, the about-to-be-thought mind arises; when the unthought mind is neither extinguished nor not extinguished, the about-to-be-thought mind arises.' 'Like this, in the four phrases of the unthought, observing the arising of the about-to-be-thought mind is unattainable. If the arising of the about-to-be-thought mind is not attained, then there is also no non-arising. In this way, one can attain liberation in the nature of the mind.' 'What is meant by observing the arising of the about-to-be-thought mind as unattainable in the four phrases of the unthought? First, begin with the first phrase of the unthought.' --------------------------------------------------------------------------------
Chinese
观欲念心生不可得。若谓未念心灭有欲念心生者。未念心已灭欲念何处生。为即未念灭生。为离未念灭生。若即未念灭生欲念者。灭法不应生。以生灭性相违故。若谓即灭中有生。生灭不相违者。是事不然。若尔应如熟果皮中有核。皮烂核出。皮非是核核非是皮。何得皮即是核。心法亦如是。即灭不得有生。是故即未念灭欲念心生不可得。若谓离未念灭有欲念心生者。则为无因而有生。是事不然。以生无所从生是则不名为生。如虚空无所从生。故虚空不名为生。当知离未念灭欲念心生不可得。行者如是。若即若离中。观未念心灭欲念心生。毕竟不可得。二明约未念第二句。观欲念心生不可得。若谓未念心不灭欲念心生者。为即不灭生。为离不灭生。若即不灭生不灭已是生。是生何得生。若是生能生此生。复应有生。生则有无穷生。若此生生生是事不然。若是一体生一中不应有多生。如一指中则无多指。若是异体生。则不应名生。生以生体别不能相生。故如桃柰体别。桃不生柰。柰不生桃。是故即未念不灭。欲念心生不可得。若谓离未念不灭。有欲念心生者。欲念何处生。若生无处生。即是无因生。若是无因生是则为非生非生而说生者是事不然。以堕无因果过。如说石女之子黄门之儿。当知离未念不灭。有欲念心生不可 现代汉语译本：观察欲念，当其生起时，是不可得的。如果说在未曾起念时，心念寂灭，然后才有欲念生起，那么在未曾起念的心念已经寂灭之后，欲念又从何处生起呢？是从未念的寂灭中直接生起，还是脱离未念的寂灭而生起？如果说从未念的寂灭中直接生起欲念，那么寂灭之法就不应该再生起，因为生和灭的性质是相互违背的。如果说在寂灭之中有生，生和灭并不相互违背，这是不成立的。如果这样，就应该像成熟的果实，果皮中有果核，果皮腐烂后果核显露出来。果皮不是果核，果核也不是果皮，怎么能说果皮就是果核呢？心法也是如此，在寂灭之中不可能有生。因此，从未念的寂灭中生起欲念是不可得的。如果说脱离未念的寂灭而有欲念生起，那就是无因而生，这是不成立的。因为生没有来源，就不能称之为生。如同虚空没有来源，所以虚空不能称之为生。应当知道，脱离未念的寂灭，欲念生起是不可得的。修行者应当这样，无论从直接还是脱离的角度，观察未念心灭而欲念心生，终究是不可得的。 二、阐明关于未念的第二句，观察欲念生起是不可得的。如果说在未念心没有寂灭时，欲念心生起，那么是从未念的不灭中直接生起，还是脱离未念的不灭而生起？如果说从不灭中直接生起，不灭本身已经是生，这个生又怎么会再生起呢？如果这个生能够生出这个生，那么就应该有无穷的生。如果这个生能够生出其他的生，这是不成立的。如果是一体的生，一个整体中不应该有多个生。就像一根手指中不会有多根手指。如果是异体的生，就不应该称之为生。生因为其本体不同，不能相互产生，就像桃和李，本体不同，桃不能生李，李也不能生桃。因此，从未念的不灭中，欲念心生起是不可得的。如果说脱离未念的不灭，有欲念心生起，那么欲念从何处生起？如果生没有生起之处，那就是无因而生。如果是无因而生，那就是非生，把非生说成生，这是不成立的。因为会堕入无因果的过失，就像说石女的儿子、阉人的孩子一样。应当知道，脱离未念的不灭，欲念心生起是不可得的。