English
English version: Regarding the six functions of the external mind, one fully knows their emptiness and stillness, without an agent. It possesses a firm, real characteristic. Therefore, Bodhisattvas, in all matters, cultivate samādhi (concentration). Thus, in the Prajñā Sūtra (Perfection of Wisdom Sutra), the Buddha told Subhuti (one of the principal disciples of the Buddha): 'If a Bodhisattva-Mahāsattva (great being) knows when walking that they are walking, and even when sitting knows that they are sitting, when lying down, when speaking, when wearing the kāṣāya (monk's robe), they fully know that these are unattainable. Therefore, this is the Mahāyāna (Great Vehicle) of the Bodhisattva.' Furthermore, the practitioner observes that within the mind there are six functions, experiencing but without an experiencer. Why is this? Because although all experiences are empty, if not observed, they can create limitless causes and conditions for afflictions and birth and death. Therefore, the practitioner should, as each sense organ experiences its object, observe each one. How to observe? First, when the practitioner's eyes see a form, they should carefully observe. Before seeing, while seeing, at the moment of seeing, and after seeing, the characteristics of these four phases are all unattainable. The principle of dual illumination has been extensively explained above. Further, contemplate thus: such seeing has no seeing characteristic. Why is this? Because in that state of emptiness and clarity of the root and object, each has no seeing and no discrimination. It is only through the combined causes and conditions of the root and object that eye consciousness arises. From the condition of eye consciousness, mind consciousness arises. When mind consciousness arises, it can discriminate various forms. Also, relying on mind consciousness, there is eye consciousness. The condition of eye consciousness enables seeing forms, and thus greed arises. Therefore, one should then turn back and contemplate the mind that is conditioned by form. When contemplating in this way, one does not see this mind coming from outside to enter and give rise to reception; nor does one see the mind going out from within to give rise to discrimination. Why is this? Because coming from outside has nothing to do with me. If the mind exists on its own, without relying on conditions, one should know that the experiencer is ultimately empty and still. Therefore, the Bodhisattva Vimalakīrti (name of a wise buddhist) said: 'What is seen is the same as what a blind person sees.' Second, when the practitioner's ears hear a sound, they should carefully observe. Before hearing, desiring to hear, at the moment of hearing, and after hearing, the characteristics of these four phases are all unattainable. The principle of dual illumination has been extensively explained above. Further, contemplate thus: such hearing has no self-nature, but arises only from the combination of root and object. It is because of the mind's deluded thoughts and discriminations that, regarding what is heard, various afflictions and evil deeds arise. One should then turn back and contemplate the mind consciousness conditioned by sound, not seeing its substance. One should know that the hearer is ultimately empty. --------------------------------------------------------------------------------
Chinese
空寂。故净名菩萨言。所闻声与响等。第三行者鼻嗅香时。即应谛观。未嗅香。欲嗅香嗅香。嗅香已。四运之心皆不可得。双照分明广说如上。复作是念。如是香者是无知法。所有鼻根本亦无知。和合生识假名说。知虚妄意识得所领纳。而生分别起诸烦恼生死业行。即当反观。意识不见根源及与相貌。当知领受者毕竟空寂。故净名菩萨言。所嗅香与风等。第四行者舌受味时。即应谛观。未受味。欲受味。受味。受味已。四运之相皆不可得。双照分明广说如上。复作是念。如是受味实无自性。所以者何。外六味六味无分别。内舌根本无知故。但从和合因缘而生舌识。此识亦不定在内外两中间。故是中心意强取味相。生着分别。故有一切诸使烦恼。是时即当反观。着味心意识等不见住处。况有生灭一切相貌。当知分别味者。毕竟清净故。净名菩萨言。所食味不分别。第五行者身觉触时。即应谛观。未觉触。欲觉触。觉触。觉触已。四运之相皆不可得。双照分明广说如上。复作是念。如是觉者。不从内生。亦不从外来。所以者何。冷暖软滑等。悉非外来故。离冷暖等。无别来法故身头等六分非是生法。故离身六分亦无生法故。二和合身识生时。即名为觉。而此识性不在内外。无所依倚但以心意。强作分别。谓证诸触。生苦乐 现代汉语译本 空寂。所以维摩诘菩萨（Vimalakirti, 净名菩萨）说，所听闻的声音与回响一样虚幻。第三种行为是鼻子嗅闻香气时，就应该仔细观察。未嗅闻香气、想要嗅闻香气、正在嗅闻香气、嗅闻香气完毕，这四种状态的心念都不可得。双重观照，分明照了，详细解说如前所述。又这样思念，这样的香气是没有知觉的法，所有的鼻根也没有知觉，和合产生意识，假名说为知觉，虚妄的意识得到领纳，就产生分别，生起各种烦恼、生死业行。就应当反观，意识不见根源以及相貌。应当知道领受者毕竟空寂。所以维摩诘菩萨说，所嗅闻的香气与风一样虚幻。第四种行为是舌头感受味道时，就应该仔细观察。未感受味道、想要感受味道、正在感受味道、感受味道完毕，这四种状态的相状都不可得。双重观照，分明照了，详细解说如前所述。又这样思念，这样感受味道实在没有自性。为什么呢？外面的六种味道没有分别，内在的舌根也没有知觉，只是从和合的因缘而产生舌识。这个舌识也不一定在内外或两者之间，所以是中心意念强行取味相，产生执着分别，所以有一切诸使烦恼。这时就应当反观，执着味道的心意识等不见住处，何况有生灭一切相貌。应当知道分别味道者，毕竟清净。所以维摩诘菩萨说，所食用的味道不应分别。第五种行为是身体觉察触感时，就应该仔细观察。未觉察触感、想要觉察触感、正在觉察触感、觉察触感完毕，这四种状态的相状都不可得。双重观照，分明照了，详细解说如前所述。又这样思念，这样的觉察，不是从内产生，也不是从外而来。为什么呢？冷、暖、软、滑等，都不是从外而来，离开冷、暖等，没有别的来法，所以身体、头等六分不是产生之法，离开身体六分也没有产生之法，二者和合，身体的意识产生时，就名为觉察。而这个意识的性质不在内外，无所依凭，只是用心意强行分别，认为证实各种触感，产生苦乐。
English
English version Emptiness. Therefore, Vimalakirti Bodhisattva (Vimalakirti, 净名菩萨) said, 'What is heard is like an echo.' The third practice is when the nose smells a fragrance, one should carefully observe. Before smelling the fragrance, wanting to smell the fragrance, smelling the fragrance, and after smelling the fragrance, the four movements of the mind are unattainable. Double illumination clearly explains as above. Furthermore, contemplate thus: 'Such a fragrance is an insentient dharma (法), and the root of the nose is also insentient. The combination gives rise to consciousness, which is nominally called 'knowing.' The false consciousness receives and accepts, giving rise to discrimination, and generating various afflictions, the cycle of birth and death, and karmic actions.' One should then reflect inwardly, the consciousness not seeing the source or appearance. One should know that the receiver is ultimately empty and still. Therefore, Vimalakirti Bodhisattva said, 'What is smelled is like the wind.' The fourth practice is when the tongue experiences taste, one should carefully observe. Before tasting, wanting to taste, tasting, and after tasting, the four aspects of movement are unattainable. Double illumination clearly explains as above. Furthermore, contemplate thus: 'Such experiencing of taste has no inherent nature. Why? The six external tastes have no discrimination, and the internal root of the tongue is without knowledge. It is only from the combination of conditions that tongue consciousness arises. This consciousness is also not fixed inside, outside, or in between. Therefore, it is the central mind that forcefully grasps the appearance of taste, giving rise to attachment and discrimination, thus causing all the afflictions.' At this time, one should reflect inwardly, the mind-consciousness that clings to taste not seeing a dwelling place, let alone having the appearance of arising and ceasing. One should know that the discriminator of taste is ultimately pure. Therefore, Vimalakirti Bodhisattva said, 'What is eaten should not be discriminated.' The fifth practice is when the body feels touch, one should carefully observe. Before feeling touch, wanting to feel touch, feeling touch, and after feeling touch, the four aspects of movement are unattainable. Double illumination clearly explains as above. Furthermore, contemplate thus: 'Such feeling does not arise from within, nor does it come from without. Why? Cold, warmth, softness, smoothness, etc., do not come from without. Apart from cold, warmth, etc., there is no other way of coming. Therefore, the six parts of the body, such as the head, are not the dharma of arising. Apart from the six parts of the body, there is also no dharma of arising. When the two combine, and body consciousness arises, it is called feeling. And the nature of this consciousness is neither inside nor outside, without any reliance, but only with the mind forcefully discriminating, claiming to verify various touches, giving rise to suffering and pleasure.' --------------------------------------------------------------------------------
Chinese
想。故有爱恚一切烦恼。是时即当反观。缘触心识不见住处。况有生灭一切相貌。当知能觉触者。毕竟空寂。故净名菩萨言。受触如智证。第六行者意缘法时。即应谛观。未念法。欲念法。念法。念法已。四运之心相皆不可得。双照分明广说如上。复作是念。如是意识。攀缘诸法悉是虚诳。无有实事。所以者何。法如幻化性无实故。心如阳炎无暂停故。法无定性不可缘故。心无住处谁是能缘。若离能缘所缘更无别缘。岂知但以虚妄忆想。强起分别是法而生诸见一切烦恼生死业行。相续不断。是故行者。为破虚妄颠倒想。及随缘境时。即当反观。反观心意识根源。谛观心时不见住止及与生灭一切法相。若心无住处生灭诸相。当知此心则不可得。尚不得心况心数法。若无心数一切诸法竟何所依。是故经言。我心自空罪福无主。一切法亦如是。无住无坏。行者如是观心意时不得一切法。当知所攀缘法。毕竟空寂。故净名言。知诸法如幻相无自性无他性。本自不然今则无灭。如是之言当何谓也。前破未念欲念心正观相应以十二事中。应当一一分别说。行者如是观察时。亦当应识有三种心。一者观乱心。二者观定心。三者观于观心。云何名为观于乱心。如上所说种种事中。行者初学未了诸法。于是境界悉有乱起。一心谛观不见心 相。则无有乱。其心安隐行住坐卧。身心寂泊澹然不动。即是定心于是定心。若不观察。多生染着。如净名菩萨言。贪着禅味是菩萨缚。是故当观定心不可得。尚无有心定在何处。当知此定从颠倒生。如是观时不见于定及与非定。不生贪着得脱定缚。故净名经言。以方便生是菩萨解。是名观相观。于定心观定心已。行者既未悟于理。或计我能观心。是故不见有定乱相。当知如是妙慧最为殊胜。着是观慧即便自高。谓他不能解。如是念时是名智障。同彼外道。故释论说。是诸外道爱着观空智慧。不得解脱。行者既知计有观者。是大障碍不会泥洹。即当反观能观之心。不见住处亦复无起灭。当知毕竟无有观者。及非观者。既无观者谁观诸法。不得观心即离观想。故释论云。念想观已除。戏论心皆灭。无量众罪除。清净心常一。如是尊妙人则能见般若。是名为观于心性。故大集经亦言观于心。心是三观者。即三三昧也。所以者何。于初观中能破一切种种有相。不见内外。即空三昧也。第二观中能坏空相。是则名为无相三昧。第三观中不见作者。此即名曰无作三昧。菩萨行是三昧时。则能破坏三倒三毒心意识相及三有流。亦能降伏四种魔怨。所以者何。夫烦恼者。悉是乱惑。如是观空能了烦恼性无动转。即是菩提故诸法无行。 现代汉语译本 若执着于‘相’（Lakshana，事物的外在特征），内心就会产生混乱。如果内心安稳，无论行、住、坐、卧，身心都寂静空灵，不为所动，这就是‘定心’（Samadhi-citta，专注的心）。然而，如果不对定心进行观察，就会滋生诸多染着。正如《维摩诘经》（Vimalakirti Sutra）所说：‘贪着禅味是菩萨的束缚。’因此，应当观照定心是不可得的，既然连心都不存在，定又在哪里呢？应当明白，这种定是从颠倒妄想中产生的。这样观照时，既看不到定，也看不到非定，不生贪恋执着，就能解脱定的束缚。所以《维摩诘经》说：‘以方便生是菩萨的解脱。’这称为‘观相观’（Lakshana-dhyana，观察事物表象的禅观）。 在对定心进行观照之后，修行者如果尚未领悟真理，可能会认为‘我’能够观心。因此，他们看不到定和乱的真实面目。应当明白，这种妙慧是最为殊胜的。如果执着于这种观慧，就会变得自高自大，认为别人无法理解。当产生这种想法时，就形成了‘智障’（Jnana-avarana，智慧的障碍），与外道无异。所以《大智度论》（Mahaprajnaparamita-sastra）说：‘这些外道贪爱执着于观空的智慧，无法得到解脱。’修行者如果执着于能观的‘我’，就会形成巨大的障碍，无法证得涅槃（Nirvana，寂灭）。因此，应当反观能观之心，看不到它的住处，也看不到它的生灭。应当明白，毕竟没有能观者，也没有非观者。既然没有观者，那么是谁在观照诸法呢？无法得到观心，就能远离观想。所以《大智度论》说：‘念想观已除，戏论心皆灭，无量众罪除，清净心常一。’像这样尊贵美妙的人，才能见到般若（Prajna，智慧）。这称为‘观于心性’（Citta-svabhava-dhyana，观察心性的禅观）。 所以《大集经》（Mahasamgraha Sutra）也说：‘观于心，心是三观者，即三三昧（Samadhi，禅定）也。’为什么这么说呢？在初观中，能够破除一切种种有相，不见内外，这就是‘空三昧’（Sunyata-samadhi，空性的禅定）。在第二观中，能够坏灭空相，这称为‘无相三昧’（Animitta-samadhi，无相的禅定）。在第三观中，不见作者，这称为‘无作三昧’（Apranihita-samadhi，无愿的禅定）。菩萨行持这三种三昧时，就能破坏三倒（Tri-viparyasa，三种颠倒）、三毒（Tri-visa，三种毒素：贪、嗔、痴）、心意识相以及三有流（Tri-bhava-srota，三种存在的流转）。也能降伏四种魔怨（Catur-mara-arati，四种魔的怨敌）。为什么这么说呢？烦恼（Klesha，痛苦）都是混乱迷惑。像这样观空，能够了知烦恼的本性是无动转的，这就是菩提（Bodhi，觉悟），所以诸法无行。