English
English version: Observing desire, the arising of desire-thought is unattainable. If it is said that when the un-thought mind ceases, then desire-thought arises, then after the un-thought mind has ceased, from where does desire arise? Does it arise directly from the cessation of un-thought, or does it arise apart from the cessation of un-thought? If desire arises directly from the cessation of un-thought, then the dharma of cessation should not arise again, because the nature of arising and ceasing are contradictory. If it is said that within cessation there is arising, and arising and ceasing are not contradictory, this is not valid. If so, it should be like a ripe fruit with a pit inside; when the skin rots, the pit emerges. The skin is not the pit, and the pit is not the skin; how can the skin be the pit? The mind-dharma is also like this; within cessation, there cannot be arising. Therefore, desire-thought arising from the cessation of un-thought is unattainable. If it is said that apart from the cessation of un-thought, desire-thought arises, then it is arising without a cause, which is not valid. Because arising has no source, it cannot be called arising. Like space, which has no source, therefore space cannot be called arising. It should be known that apart from the cessation of un-thought, desire-thought arising is unattainable. The practitioner should observe in this way, whether directly or apart, the cessation of un-thought and the arising of desire-thought are ultimately unattainable. Secondly, clarifying the second statement about un-thought, observing the arising of desire-thought is unattainable. If it is said that when the un-thought mind does not cease, desire-thought arises, then does it arise directly from the non-cessation of un-thought, or does it arise apart from the non-cessation of un-thought? If it arises directly from non-cessation, non-cessation is already arising; how can this arising arise again? If this arising can generate this arising, then there should be infinite arising. If this arising generates other arising, this is not valid. If it is a single arising, there should not be multiple arising within one entity. Like one finger, there are not multiple fingers within one finger. If it is a different arising, it should not be called arising. Arising, because its substance is different, cannot generate each other, like peaches and plums, their substances are different; peaches cannot generate plums, and plums cannot generate peaches. Therefore, from the non-cessation of un-thought, desire-thought arising is unattainable. If it is said that apart from the non-cessation of un-thought, desire-thought arises, then from where does desire arise? If arising has no place to arise, then it is arising without a cause. If it is arising without a cause, then it is non-arising; to call non-arising arising is not valid. Because it falls into the fault of causeless results, like saying the son of a barren woman, the child of a eunuch. It should be known that apart from the non-cessation of un-thought, desire-thought arising is unattainable. --------------------------------------------------------------------------------
Chinese
得。行者如是。若即若离中。观未念不灭。欲念心生。毕竟不可得。三明约未念第三句。观欲念心生不可得。若谓未念心亦灭亦不灭。有欲念心生者。若是亦灭生何须亦不灭。若是亦不灭生何须亦灭。以不定因不能有定果。故不能根人不能生定根之子。若谓亦灭亦不灭。体一无异故。有欲念心生者是事不然。而今亦灭非亦不灭。亦不灭非亦灭。性相违故不应体一。不异能生于欲念。如不定根人二根体非一故。不能生一子。若谓亦灭亦不灭体异。二各能生欲念者。体异即还是定灭。定不灭何名亦灭亦不灭。若是定灭定不灭。各能生欲念者。即应二欲念生。今实不尔。若二各不生则无欲念生。行者如是观时。未念亦灭亦不灭。欲念心生毕竟不可得。次明约未念第四句。观欲念心生不可得。若谓未念心非灭非不灭。有欲念心生者。若因非灭生不须非不灭。若因非不灭生则不须非灭所。非各异不应俱以为因。亦是相违之因。不能共有一果故。如水火互非终。不于中而生果实。若谓俱因二非。而有生者是事不然。若二非之处各是有者。二有还应生二生今实不尔。若二非之处各是无。则无能生。何能生所。若无能生。生所生者。即生不名为所生。以所生无从生故。行者如是观非灭非不灭。欲念心生毕竟不可得。复次行者既能如是约 初运未念四句中。观欲念心生不可得。已即当还约欲念心生四句转观。观未念心灭不可得。云何为观。若谓未念心是灭者。为欲念心生未念心灭。为欲念心不生未念心灭。为欲念心亦生亦不生未念心灭。为欲念心非生非不生未念心灭。如是还反约欲念中四句推求未念心灭。毕竟不可得(推检之相还转用上约未念中四句。观欲念意言句一类。细比作自得具作云云)若行者不得未念欲念心生灭。则不得不生灭。亦生灭亦不生灭。非生灭非不生灭。但以凡夫颠倒妄。于未念欲念及一切法中。计有生灭乃至非生灭。非不生灭。虚诳无实。皆不可得但有名字。名字之法不在内外两中间亦不常自有。即是无名字。若不得生灭等四句名字。亦不得无名字。不得名字故非假。不得无名字故非空。不得假故非俗。不得空故非真。不得俗故非世间。不得真故非出世间。不得世间故非有漏。不得出世间故非无漏。不得有漏故非生死。不得无漏故非涅槃。行者如是观未念欲念时。若不得二边则不取二边。若不取二边则不执二边起诸结业。若无二边结业障覆。正观之心犹如虚空湛然清净。因是中道正慧。朗然开发双照二谛。心心寂灭自然流入大涅槃海。若观未念欲念。如是余念念已及一切心法类亦可知。是则略说正观相。复次夫修正观则有二种。 一者总观。二者历别观。第一所言总观者。若行人未有大方便力。不能一切处中观察实相。故当先于坐中照了心意。是则名为总观心意。第二所以名为别观者。若行人方便善巧能一切处中常得用心。是历别观于心意。复次行者欲入三昧。要先于坐中而观心意。然后亦当一切处中悉观心意。所以者何。四威仪中唯独坐时。身心安隐不沈不浮。不异缘生故则心审谛事有观法。故经云。端坐念实相。是名第一忏。是故行者。当先于闲房静室而修三昧。云何为修行者。应当善自调和身心等。事事如禅法中说。此中应广明。行者既能善自调和。是时当于坐中。正念观察心意识等。四运之义。悉不可得。观行破析悉如上说。是时名于坐禅中修行三昧。行者如是知心意识不见不得。复当随有所作。一一谛观内外心。外心名作者内心名受者。大集经中。说作者受者行人。观于作者凡有六事观。于受者亦有六种。内外俱观有十二种。是三昧境能生三昧。行者应当随所起处而观察之。外作六者。所谓。一行。二住。三坐。四卧。五作作。六言谈。内受六者所谓一眼受色二耳受声。三鼻受香。四舌受味。五身受触。六意缘法是为十二观境。是三昧门第一。若于行时即应观行中。未行。欲行。行。行已。心相通达皆不可得。双照分明如前所说。 现代汉语译本 第一种是总观。第二种是历别观。第一种所说的总观，如果修行人没有很大的方便力，不能在所有地方都观察实相（Satya，真如实性），所以应当先在禅坐中明了心意，这就叫做总观心意。第二种之所以称为别观，如果修行人方便善巧，能够在任何时候都用心，这就是历别观心意。 进一步说，修行人想要进入三昧（Samadhi，禅定），要先在禅坐中观察心意，然后也应当在所有地方都观察心意。为什么呢？因为在行、住、坐、卧四种威仪中，只有坐的时候，身心安稳，不沉不浮，没有其他外缘干扰，所以心能审谛，事情有观察的方法。所以经中说：‘端坐念实相，是名第一忏。’因此，修行人应当先在安静的房间里修行三昧。怎样修行呢？修行人应当好好地调和身心等等，事事都如禅法中所说。这里应该详细说明。修行人既然能够好好地调和自己，这时应当在禅坐中，以正念观察心意识等等，四运（指生、住、异、灭）的意义，都是不可得的。观行破析都如上面所说。这时叫做在坐禅中修行三昧。修行人像这样知道心意识，不见不得，又应当随着所做的事情，一一仔细观察内外心。外心指作者，内心指受者。《大集经》中说，作者、受者，修行人观察作者有六种，观察受者也有六种，内外一起观察有十二种。这是三昧的境界，能生出三昧。修行人应当随着念头生起的地方而观察它。 外在的六种行为是：行走、站立、坐着、躺卧、做事、说话。内在的六种感受是：眼感受色、耳感受声、鼻感受香、舌感受味、身感受触、意缘法。这十二种是观察的境界，是三昧之门的第一步。如果在行走时，就应当观察行走中，未行、欲行、行、行已，心相通达，都是不可得的。双照分明，如前面所说。
English
English version The first is the general contemplation (总观, zǒng guān). The second is the specific contemplation (历别观, lì bié guān). The first, the general contemplation, is for practitioners who do not have great skillful means (方便力, fāng biàn lì) and cannot observe the true nature of reality (实相, shí xiàng) in all situations. Therefore, they should first illuminate their mind in meditation. This is called the general contemplation of the mind. The second is called specific contemplation because if practitioners are skillful and diligent, they can always apply their minds in all situations. This is the specific contemplation of the mind. Furthermore, if practitioners want to enter Samadhi (三昧, sān mèi, concentration), they must first observe their mind in meditation, and then they should also observe their mind in all situations. Why? Because among the four kinds of deportment—walking, standing, sitting, and lying down—only when sitting is the body and mind stable, neither sinking nor floating, and not disturbed by external conditions. Therefore, the mind can examine things carefully, and there is a method for observation. So the Sutra says, 'Sit upright and contemplate the true nature of reality; this is called the first repentance.' Therefore, practitioners should first cultivate Samadhi in a quiet room. How to cultivate? Practitioners should properly harmonize their body and mind, and everything should be done as described in the methods of Chan (禅, chán, meditation). This should be explained in detail. Since practitioners can properly harmonize themselves, they should then, in meditation, observe with right mindfulness the mind, consciousness, and so on. The meaning of the four movements (四运, sì yùn, referring to arising, abiding, changing, and ceasing) is unattainable. The contemplation and analysis are as described above. This is called cultivating Samadhi in sitting meditation. Practitioners, knowing the mind and consciousness in this way, neither seeing nor attaining them, should then, with whatever they do, carefully observe the inner and outer mind. The outer mind refers to the actor, and the inner mind refers to the receiver. The *Mahasamghata Sutra* (大集经, dà jí jīng) says that for the actor and the receiver, practitioners observe six things for the actor and six things for the receiver, making twelve things observed both internally and externally. This is the realm of Samadhi, which can generate Samadhi. Practitioners should observe wherever thoughts arise. The six external actions are: walking, standing, sitting, lying down, acting, and speaking. The six internal sensations are: the eye sensing form, the ear sensing sound, the nose sensing smell, the tongue sensing taste, the body sensing touch, and the mind cognizing phenomena. These twelve are the realms of observation, the first step of the gate of Samadhi. If walking, one should observe in walking: not yet walking, wanting to walk, walking, having walked. The mind is unobstructed and unattainable. Illuminate clearly, as described before. --------------------------------------------------------------------------------
Chinese
复作是念。如是行动由心运役故有去来。反观行心不见住处。无有生灭一切相貌。当知行者毕竟空寂。第二若于住时。即应谛观。未住。欲住。住。住已。心相皆不可得。双照分明具如前说复作是念。如此住者。由心制御竖身安立故名为住。反观住心不见处所。况复生灭一切相貌。当知住者毕竟空寂。第三若于坐时即应谛观。未坐。欲坐。坐。坐已。心相皆不可得。双照分明亦如前说。复作是念。如此坐者。由心回转屈脚安身故名为坐。反观坐心不见生灭亦非内外。当知坐者毕竟空寂。第四于眠寝时。即应谛观。未眠。欲眠眠。眠已。心相皆不可得。双照分明亦如上说。复作是念。如是眠者。由心劳乏。即便放任六分。委卧故名为眠。反观眠心不见相貌。当知眠者毕竟空寂第五若于作时即应谛观。未作。欲作。作。作已。心相皆不可得。双照分明亦如上说。复作是念。今运身手。作诸事业举手下手由心回转。得成众事故名为作。反观作心不见动转。当知作者毕竟空寂。第六行者若于言语读诵之时。即应谛观。未语欲语。语。语已。心相皆不可得。双照分明亦如上说。复作是念。如是音声。有所谈吐由心觉观。鼓动气息冲于六处。咽喉唇舌齿腭等故有此言谈。反观语心不见踪迹音声住空。当知语者毕竟空寂。是为行者观 于外心六种事业。悉知空寂不见作者。有定实相。是故菩萨于一切事中。修行三昧。故般若经中。佛告须菩提。若菩萨摩诃萨行时知行。乃至坐时知坐。卧时言语身服僧伽梨时。悉知已不可得。故是为菩萨摩诃衍。复次行者。观于内心有六种。受知无受者。所以者何。诸受虽空若不观察。能作无量烦恼生死因缘。是故行者。应当随是诸根所受尘时。一一观察。云何观察第一行者眼见色时。即应谛观。未见色。欲见色。见色。见色已。四运之相皆不可得。双照分明广说如上。复作是念。如是见者。即无见相。所以者何。于彼根尘空明之中。各各无见亦无分别。和合因缘出生眼识。眼识因缘出生意识。意识出时。即能分别种种诸色。亦依于意识则有眼识。眼识因缘能见于色。而生贪着。是故即当反观念色之心。如是观时不见此心从外来入。而生领纳。亦复不见心从内出而生分别。所以者何。外来于我无事。若自有不待因缘。当知受者毕竟空寂。故净名菩萨云。所见色与盲等。第二行者耳闻声时即应谛观。未闻声。欲闻声。闻声。闻声已。四运之相皆不可得。双照分明广说如上。复作是念。如是闻声。无有自性。但从根尘和合而生。是意识想分别故。于所闻。生诸烦恼及于恶业。即当反观缘声心识。不见体性。当知闻者毕竟 现代汉语译本：对于外在的心所产生的六种作用，完全知晓其空性寂灭，没有造作者。具有坚定的真实体相。因此，菩萨在一切事物中，修习三昧。所以在《般若经》中，佛告诉须菩提：如果菩萨摩诃萨行走时知道自己在行走，乃至坐着时知道自己在坐着，躺卧时、说话时、穿戴僧伽梨（kāṣāya，袈裟）时，完全知晓这些都是不可得的。所以，这就是菩萨的摩诃衍（mahāyāna，大乘）。 其次，修行者观察内心有六种作用，感受却无感受者。为什么呢？因为各种感受虽然是空性的，如果不加以观察，就能产生无量的烦恼和生死的因缘。因此，修行者应当随着诸根所感受的尘境时，一一加以观察。如何观察呢？第一，修行者眼睛看到色尘时，就应当仔细观察。未见色、正见色、见色时、见色已，这四个阶段的相状都是不可得的。双重照见的道理已经如前广说。再作这样的念头：像这样见色，实际上没有能见的相状。为什么呢？因为在那根尘空明的状态中，各自没有能见，也没有分别。只是根尘和合的因缘，才出生眼识。眼识的因缘，才出生意识。意识产生时，就能分别种种的色尘。也依于意识，才会有眼识。眼识的因缘，才能见到色尘，而产生贪着。因此，就应当反过来观察缘于色尘的心。这样观察时，不见这个心从外面来进入，而产生领纳；也见不到心从里面出去而产生分别。为什么呢？因为从外面来与我无关。如果心是自己存在的，不依赖因缘，应当知道感受者毕竟是空性寂灭的。所以维摩诘（Vimalakīrti）菩萨说：‘所见之色与盲人所见无异。’ 第二，修行者耳朵听到声音时，就应当仔细观察。未闻声、欲闻声、闻声时、闻声已，这四个阶段的相状都是不可得的。双重照见的道理已经如前广说。再作这样的念头：像这样听闻声音，没有自性，只是从根尘和合而产生。是意识的妄想分别的缘故，对于所听闻的声音，产生各种烦恼以及恶业。就应当反过来观察缘于声音的心识，不见其体性。应当知道听闻者毕竟是空性。