Volume One: The Sevenfold Examination of Mind (Empty Tathāgata-Garbha) 卷第一 七处征心（空如来藏）
Writings of Master Yuanyin | 2018-06-10 | Download | AI assisted translation
| 如是我闻，一时佛在室罗筏城，祇桓精舍。与大比丘众，千二百五十人俱。 |
Thus have I heard. At one time, the Buddha was staying at Śrāvastī, in the Jeta Grove Monastery, together with a great assembly of 1,250 bhikshus. |
| 皆是无漏大阿罗汉，佛子住持，善超诸有；能于国土，成就威仪 ；从佛转轮，妙堪遗嘱；严净毗尼，弘范三界；应身无量，度脱众生；拔济未来，越诸尘累。 |
All were great arhats free of outflows, upholders of the Buddha Dharma, who had well transcended all states of existence. They could manifest dignified conduct in lands throughout the ten directions; turn the Dharma wheel with the Buddha and were eminently fit to receive his final instructions; uphold the Vinaya in purity and serve as a great model for the three realms; manifest countless bodies to liberate sentient beings; rescue those of the future and transcend every burden of adventitious defilement. |
| 其名曰：大智舍利弗、摩诃目犍连、摩诃拘絺罗、富楼那弥多罗尼子、须菩提、优婆尼沙陀等，而为上首。复有无量辟支无学，并其初心，同来佛所 ，属诸比丘，休夏自恣。十方菩萨，咨决心疑，钦奉慈严，将求密义。 |
Their names were Mahāprajñā Śāriputra, Mahāmaudgalyāyana, Mahākauṣṭhila, Pūrṇamaitrāyaṇīputra, Subhūti, Upaniṣad, and others, who were foremost among them. There were also countless pratyekabuddhas who had completed their training, together with those of initial resolve, who had come to the Buddha. They were attached to the bhikshu assembly and, having completed the summer retreat, were observing the self-invitation ceremony. Bodhisattvas from the ten directions sought resolution of their doubts, reverently attended upon the Compassionate and Stern One, and wished to seek the profound meaning. |
| 即时如来，敷座宴安，为诸会中，宣示深奥，法筵清众，得未曾有。迦陵仙音，遍十方界。恒沙菩萨 ，来聚道场，文殊师利，而为上首。 |
At that time, the Tathāgata spread out his seat and sat at ease. For all those in the assembly, he expounded the profound and mysterious. The pure assembly at the Dharma feast attained what it had never attained before. His kalaviṅka voice pervaded the realms of the ten directions. Bodhisattvas as numerous as the sands of the Ganges came together at the bodhimaṇḍa, with Mañjuśrī as their foremost. |
| 时波斯匿王，为其父王讳日营斋，请佛宫掖，自迎如来，广设珍馐，无上妙味，兼复亲延诸大菩萨。城中复有长者居士，同时饭僧，伫佛来应。佛敕文殊，分领菩萨及阿罗汉，应诸斋主。 |
At that time, King Prasenajit was preparing a vegetarian offering in observance of the anniversary of his late father, the former king. He invited the Buddha to the inner palace, personally welcomed the Tathāgata, and lavishly set out rare delicacies of unsurpassed flavor. He also personally invited all the great bodhisattvas. In the city, elders and lay practitioners were likewise offering meals to the saṅgha at the same time, awaiting the Buddha's arrival in response to their invitations. The Buddha instructed Mañjuśrī to lead separate groups of bodhisattvas and arhats in responding to the various donors' offerings. |
| 唯有阿难，先受别请，远游未还，不遑僧次 。既无上座，及阿阇黎，途中独归。其日无供，即时阿难，执持应器，于所游城，次第循乞。心中初求，最后檀越 ，以为斋主，无问净秽，刹利尊姓，及旃陀罗。 |
Ānanda alone had previously accepted a separate invitation and had traveled far away without yet returning, so he had not been able to join the saṅgha in its order. With neither a senior monk nor an acharya, he returned alone along the road. That day there was no offering for him. Ānanda then took up his alms bowl and, in the city through which he was passing, begged in order from door to door. In his mind, he first sought the final donor, intending to make that person the host of the meal, without regard for purity or impurity, whether kṣatriyas of noble lineage or caṇḍālas. |
| 方行等慈，不择微贱，发意圆成，一切众生无量功德。阿难已知 ，如来世尊，诃须菩提及大迦叶，为阿罗汉，心不均平。钦仰如来，开阐无遮，度诸疑谤。经彼城隍，徐步郭门 ，严整威仪，肃恭斋法。 |
He was practicing impartial compassion, making no distinction in favor of the eminent or against the lowly, intending thereby to bring to perfection the immeasurable merit and virtue of all sentient beings. Ānanda already knew that the Tathāgata, the World-Honored One, had reproved Subhūti and Mahākāśyapa, both arhats, because their minds lacked equanimity. Revering the Tathāgata, he wished to make impartial giving known and thereby dispel every doubt and slander. Passing through the city moat, he walked slowly toward the city gate, his demeanor dignified and orderly, and his alms practice solemn and respectful. |
| 尔时阿难，因乞食次，经历淫室，遭大幻术，摩登伽女，以娑毗迦罗先梵天咒，摄入淫席，淫躬抚摩，将毁戒体。如来知彼 ，淫术所加，斋毕旋归。王及大臣，长者居士，俱来随佛，愿闻法要。 |
At that time, while Ānanda was begging for food, he passed by a house of prostitution and encountered a powerful illusion. The woman Mātaṅgī used the ancient Brahmā-heaven spell of Śavikāra to draw him onto a bed of lust, caressing his body and about to destroy the substance of his precepts. Knowing that he had been affected by this licentious spell, the Tathāgata returned after the meal. The king and his ministers, elders, and lay practitioners all followed the Buddha, wishing to hear the essentials of the Dharma. |
| 于时世尊，顶放百宝无畏光明，光中出生千叶宝莲，有佛化身，结跏趺坐，宣说神咒。敕文殊师利，将咒往护。恶咒销灭，提奖阿难及摩登伽，归来佛所。 |
Then the World-Honored One emitted from the crown of his head a hundred-jeweled, fearless light. Within that light appeared a thousand-petaled jeweled lotus, upon which a transformation body of the Buddha sat in full lotus posture and proclaimed a spiritual mantra. He instructed Mañjuśrī to take the mantra and protect Ānanda. The evil spell was dispelled, and Mañjuśrī brought Ānanda and Mātaṅgī back to the Buddha. |
| 阿难见佛，顶礼悲泣，恨无始来，一向多闻，未全道力。殷勤启请，十方如来得成菩提，妙奢摩他、三摩、禅那，最初方便。于时复有恒沙菩萨，及诸十方大阿罗汉、辟支佛等，俱愿乐闻，退坐默然，承受圣旨。 |
When Ānanda saw the Buddha, he bowed at his feet and wept sorrowfully. He regretted that, from beginningless time, he had relied exclusively on extensive learning and had not fully developed the power of the Way. Earnestly, he requested the initial expedient means by which the Tathāgatas of the ten directions attain bodhi: the wondrous śamatha, samāpatti, and dhyāna. At that time, bodhisattvas as numerous as the sands of the Ganges, as well as great arhats and pratyekabuddhas from the ten directions, all wished to hear this teaching. They withdrew to their seats, remained silent, and received the sacred instruction. |
| 尔时世尊在大众中，舒金色臂，摩阿难顶，告示阿难，及诸大众：有三摩提，名大佛顶首楞严王，具足万行；十方如来，一门超出妙庄严路。汝今谛听！阿难顶礼，伏受慈旨。 |
Then, in the midst of the great assembly, the World-Honored One extended his golden arm and touched the crown of Ānanda's head. He told Ānanda and the whole assembly: “There is a samādhi called the Great Buddha-Crown Śūraṅgama King, which encompasses all practices. The Tathāgatas of the ten directions have all transcended through this one gate onto the wondrous path of adornment. Listen carefully now!” Ānanda bowed and respectfully received the compassionate instruction. |
| 佛告阿难：汝我同气，情均天伦，当初发心，于我法中，见何胜相，顿舍世间深重恩爱？阿难白佛：我见如来三十二相，胜妙殊绝 ，形体映彻，犹如琉璃。常自思惟：此相非是欲爱所生。 |
The Buddha said to Ānanda: “You and I are of the same clan, and our familial affection is equal. When you first aroused the resolve, what superior characteristic did you see in my Dharma that made you suddenly renounce the deep and weighty worldly ties of affection?” Ānanda said to the Buddha: “I saw the Tathāgata's thirty-two marks, supremely wondrous and extraordinary. His body was radiant and translucent, like crystal. I constantly reflected that such marks could not arise from desire and attachment.” |
| 何以故？欲气粗浊，腥臊交遘，脓血杂乱，不能发生胜净妙明，紫金光聚。是以渴仰，从佛剃落。 |
“Why? The energy of desire is coarse and turbid; its foul odors mingle in sexual union, and pus and blood are confused together. They cannot produce the supremely pure, wondrously bright, purple-golden mass of light. Therefore, I longed for you and left home under the Buddha.” |
| 佛言：善哉阿难！汝等当知 ，一切众生，从无始来，生死相续，皆由不知常住真心性净明体，用诸妄想 ，此想不真，故有轮转。汝今欲研无上菩提，真发明性，应当直心，酬我所问。十方如来，同一道故，出离生死，皆以直心；心言直故，如是乃至终始地位，中间永无诸委曲相。 |
The Buddha said: “Excellent, Ānanda! You should know that all sentient beings, from beginningless time onward, have continued in birth and death because they do not recognize the ever-abiding true mind, the pure and luminous essence of their nature. Instead, they employ deluded thoughts. Because these thoughts are unreal, they undergo rebirth in the cycle of existence. Now, if you wish to investigate unsurpassed bodhi and truly realize your intrinsic nature, you should answer my questions with a straightforward mind. The Tathāgatas of the ten directions have all left birth and death by the same path: through a straightforward mind. When mind and speech are straightforward, then throughout all stages, from beginning to end, there are never any crooked or indirect aspects in between.” |
| 阿难！我今问汝，当汝发心，缘于如来三十二相，将何所见，谁为爱乐？阿难白佛言：世尊！如是爱乐，用我心目 。由目观见如来胜相，心生爱乐。故我发心，愿舍生死。佛告阿难：如汝所说，真所爱乐，因于心目。 |
“Ānanda, I now ask you: when you first aroused the resolve because of the Tathāgata's thirty-two marks, what did you use to see them, and what was it that took delight in them?” Ānanda said to the Buddha: “World-Honored One, I delighted in them through my mind and eyes. My eyes saw the Tathāgata's superior marks, and my mind gave rise to delight. Therefore, I aroused the resolve, wishing to abandon birth and death.” The Buddha said to Ānanda: “As you have said, what truly delights is due to the mind and eyes.” |
| 若不识知心目所在，则不能得降伏尘劳。譬如国王为贼所侵，发兵讨除，是兵要当知贼所在。使汝流转，心目为咎。吾今问汝 ，唯心与目，今何所在？ |
“If you do not know where the mind and eyes are, you cannot subdue the afflictions. It is like a king whose country is invaded by bandits: when he sends troops to destroy them, those troops must know where the bandits are. Your mind and eyes are responsible for causing you to revolve in the cycle of existence. I now ask you: where are your mind and eyes at present?” |
| 阿难白佛言：世尊！一切世间，十种异生，同将识心，居在身内；纵观如来青莲华眼，亦在佛面。我今观此浮根四尘，只在我面；如是识心，实居身内。 |
Ānanda said to the Buddha: “World-Honored One, all beings in the world, in the ten classes, regard the conscious mind as dwelling within the body. Even the Tathāgata's blue-lotus eyes are on the Buddha's face. As I now observe these four gross elements that make up the physical sense faculties, they are located only on my face. Thus, the conscious mind truly dwells within the body.” |
| 佛告阿难：汝今现坐如来讲堂，观祇陀林，今何所在？世尊！此大重阁清净讲堂，在给孤园，今祇陀林，实在堂外。阿难！汝今堂中，先何所见？世尊！我在堂中，先见如来，次观大众 ；如是外望，方瞩林园。 |
The Buddha said to Ānanda: “You are now seated in the Tathāgata's lecture hall. Where is the Jeta Grove that you see?” “World-Honored One, this great, pure lecture hall with its lofty pavilions is in Anāthapiṇḍada's Garden, while the Jeta Grove is truly outside the hall.” “Ānanda, now that you are in the hall, what do you see first?” “World-Honored One, being in the hall, I first see the Tathāgata and then observe the great assembly. Looking outward, I then see the grove and garden.” |
| 阿难！汝瞩林园，因何有见？世尊！此大讲堂，户牖开豁，故我在堂，得远瞻见。佛告阿难：如汝所言，身在讲堂，户牖开豁，远瞩林园。 |
“Ānanda, by what means do you see the grove and garden?” “World-Honored One, the doors and windows of this great lecture hall are open and unobstructed; therefore, while in the hall, I can see far into the distance.” The Buddha said to Ānanda: “As you have said, while the body is in the lecture hall and its doors and windows are open and unobstructed, it can see the grove and garden in the distance.” |
| 亦有众生，在此堂中，不见如来，见堂外者？阿难答言：世尊！在堂不见如来，能见林泉，无有是处 ！阿难！汝亦如是！汝之心灵，一切明了。若汝现前所明了心，实在身内 ，尔时先合了知内身。 |
“Could there also be sentient beings in this hall who do not see the Tathāgata but see what is outside the hall?” Ānanda replied: “World-Honored One, for one to be in the hall, not see the Tathāgata, yet see the groves and springs outside, is impossible!” “Ānanda, it is likewise with you. Your spiritual mind clearly understands everything. If the mind that presently understands were truly within your body, it should first be able to know the interior of your body.” |
| 颇有众生，先见身中，后观外物？纵不能见心肝脾胃，爪生发长，筋转脉摇，诚合明了，如何不知？必不内知，云何知外？是故应知，汝言觉了能知之心，住在身内，无有是处。 |
“Are there sentient beings who first see within their bodies and then observe external things? Even if they cannot see their heart, liver, spleen, and stomach, they should surely be aware when nails grow, hair lengthens, sinews flex, and veins pulse. Why do they not know these? If they certainly do not know the interior, how can they know the exterior? Therefore, you should know that your assertion that the aware and knowing mind dwells within the body is impossible.” |
| 阿难稽首，而白佛言：我闻如来，如是法音，悟知我心，实居身外。所以者何？譬如灯光，然于室中，是灯必能先照室内 ，从其室门，后及庭际。一切众生，不见身中，独见身外；亦如灯光，居在室外，不能照室。是义必明，将无所惑 ，同佛了义，得无妄耶？ |
Ānanda bowed and said to the Buddha: “Having heard the Tathāgata's Dharma teaching, I realize that my mind truly dwells outside the body. Why? It is like a lamp lit within a room: the lamp must first illuminate the room's interior, then, through the doorway, reach the courtyard outside. All sentient beings do not see within their bodies but see only outside them; likewise, a lamp outside a room cannot illuminate its interior. This principle is surely clear and leaves no room for doubt. Does it not accord with the Buddha's ultimate meaning and contain no error?” |
| 佛告阿难：是诸比丘，适来从我室罗筏城，循乞抟食，归祇陀林，我已宿斋。 |
The Buddha said to Ānanda: “These bhikshus have just followed me from Śrāvastī, begging for food in turn, and have returned to the Jeta Grove. I have already finished my meal.” |
| 汝观比丘，一人食时，诸人饱否？阿难答言：不也，世尊！何以故？是诸比丘，虽阿罗汉 ，躯命不同，云何一人，能令众饱？佛告阿难：若汝觉了知见之心，实在身外，身心相外，自不相干。 |
“Look at these bhikshus: when one person eats, do all the others become full?” Ānanda replied: “No, World-Honored One. Why? Although these bhikshus are arhats, their bodies and lives are distinct. How could one person's eating make everyone full?” The Buddha said to Ānanda: “If your aware and discerning mind truly dwelt outside your body, then body and mind would be separate and would not affect one another.” |
| 则心所知，身不能觉；觉在身际，心不能知。我今示汝兜罗绵手，汝眼见时，心分别否？阿难答言：如是世尊！佛告阿难：若相知者，云何在外？是故应知，汝言觉了能知之心，住在身外，无有是处。 |
“Then what the mind knows could not be felt by the body, and what is felt at the body could not be known by the mind. I now show you my hand, soft as tufts of cotton. When your eyes see it, does your mind distinguish it?” Ānanda replied: “Yes, World-Honored One.” The Buddha said to Ānanda: “If they know one another, how could the mind be outside? Therefore, you should know that your assertion that the aware and knowing mind dwells outside the body is impossible.” |
| 阿难白佛言：世尊！如佛所言，不见内故，不居身内；身心相知，不相离故，不在身外。我今思惟，知在一处。佛言：处今何在？阿难言：此了知心，既不知内，而能见外；如我思忖，潜伏根里。 |
Ānanda said to the Buddha: “World-Honored One, as the Buddha has said, because it does not see within, it does not dwell inside the body; and because body and mind know one another and are not separate, it does not dwell outside the body. I now reflect that it must be in one location.” The Buddha said: “Where is that location?” Ānanda said: “Since this knowing mind does not know the interior but can see outside, I consider that it is concealed within the sense faculties.” |
| 犹如有人 ，取琉璃碗，合其两眼。虽有物合，而不留碍，彼根随见，随即分别。然我觉了能知之心，不见内者，为在根故；分明瞩外，无障碍者，潜根内故。 |
“It is like someone placing a crystal bowl over both eyes. Though an object covers them, it does not obstruct them. The sense faculties see along with it and immediately distinguish. Thus, the reason why my aware and knowing mind does not see the interior is that it is within the faculties; and the reason why it clearly sees the exterior without obstruction is that it is concealed within the faculties.” |
| 佛告阿难：如汝所言，潜根内者，犹如琉璃。彼人当以琉璃笼眼，当见山河，见琉璃否？如是世尊！是人当以琉璃笼眼，实见琉璃。佛告阿难：汝心若同琉璃合者，当见山河，何不见眼？若见眼者，眼即同境，不得成随。 |
The Buddha said to Ānanda: “As you say, that which is concealed within the faculties is like crystal. When a person covers their eyes with crystal, do they see the crystal when they see mountains and rivers?” “Yes, World-Honored One. When a person covers their eyes with crystal, they truly see the crystal.” The Buddha said to Ānanda: “If your mind were like eyes covered by crystal, then when you saw mountains and rivers, why would you not see your own eyes? If you saw your eyes, the eyes would become an external object and could not function as the faculties that accompany seeing.” |
| 若不能见，云何说言，此了知心，潜在根内，如琉璃合？是故应知，汝言觉了能知之心，潜伏根里，如琉璃合，无有是处。 |
“If you cannot see them, how can you say that this aware and knowing mind is concealed within the faculties like eyes covered by crystal? Therefore, you should know that your assertion that the aware and knowing mind is concealed within the faculties, like eyes covered by crystal, is impossible.” |
| 阿难白佛言：世尊！我今又作如是思惟：是众生身，腑脏在中，窍穴居外，有藏则暗，有窍则明。今我对佛，开眼见明，名为见外；闭眼见暗，名为见内。是义云何？ |
Ānanda said to the Buddha: “World-Honored One, I now reflect further: in the bodies of sentient beings, the viscera and organs are inside, while the openings are outside. What is hidden is dark, and what has openings is bright. Now, facing the Buddha, when I open my eyes and see brightness, this is called seeing outside; when I close my eyes and see darkness, this is called seeing inside. What do you say of this?” |
| 佛告阿难：汝当闭眼见暗之时，此暗境界，为与眼对？为不对眼？若与眼对，暗在眼前，云何成内？若成内者，居暗室中，无日 月灯，此室暗中，皆汝焦腑。 |
The Buddha said to Ānanda: “When you close your eyes and see darkness, does that realm of darkness confront your eyes or not? If it confronts your eyes, then the darkness is before your eyes. How can it be inside? If it is inside, then when you are in a dark room without sun, moon, or lamp, all the darkness in that room would be your own internal organs.” |
| 若不对者，云何成见？若离外见，内对所成，合眼见暗，名为身中；开眼见明，何不见面？若不见面，内对不成；见面若成，此了知心，及与眼根，乃在虚空，何成在内？若在虚空，自非汝体 ；即应如来今见汝面，亦是汝身。 |
“If it does not confront your eyes, how can it become seeing? If, apart from seeing outside, what is called inside is formed by an inward confrontation, then closing your eyes and seeing darkness should be called seeing within your body. But when you open your eyes and see brightness, why do you not see your own face? If you do not see your face, inward confrontation cannot be established. If seeing your face can be established, then this aware and knowing mind, together with the eye faculty, would be in empty space. How could it be within? If it were in empty space, it would not be part of your body. Then, when the Tathāgata now sees your face, that too should be your body.” |
| 汝眼已知，身合非觉。必汝执言，身眼两觉，应有二知；即汝一身，应成两佛 。是故应知，汝言见暗名见内者，无有是处。 |
“Once your eyes know, your body should not feel. If you insist that both body and eyes are aware, there should be two consciousnesses; then your single body should become two Buddhas. Therefore, you should know that your assertion that seeing darkness is seeing within is impossible.” |
| 阿难言：我尝闻佛开示四众：由心生故，种种法生；由法生故，种种心生。我今思惟，即思惟体，实我心性 。随所合处，心则随有，亦非内外中间三处。 |
Ānanda said: “I have often heard the Buddha explain to the fourfold assembly: ‘Because the mind arises, the various dharmas arise; because dharmas arise, the various minds arise.’ I now reflect that this very faculty of reflection is truly my mind-nature. Wherever it joins with something, the mind exists accordingly; it is not in any of the three places—inside, outside, or between.” |
| 佛告阿难：汝今说言，由法生故，种种心生，随所合处，心随有者。是心无体，则无所合；若无有体，而能合者，则十九界，因七尘合 。 |
The Buddha said to Ānanda: “You now say that because dharmas arise, various minds arise, and that the mind exists wherever they come together. If this mind has no substance, there can be nothing with which it comes together. But if, without substance, it can nevertheless come together, then the nineteen realms would arise from the combination of the seven sense objects.” |
| 是义不然！若有体者，如汝以手自挃其体，汝所知心，为复内出？为从外入？若复内出，还见身中；若从外来，先合见面。阿难言：见是其眼，心知非眼，为见非义。 |
“This is not so. If it has substance, then, as when you pinch your own body with your hand, does the mind you know come forth from within, or enter from without? If it comes forth from within, it should see inside the body; if it comes from without, it should first see your face.” Ānanda said, “Seeing belongs to the eyes; knowing belongs to the mind, not to the eyes. Thus it is not right to say that the mind sees.” |
| 佛言：若眼能见，汝在室中，门能见不？则诸已死，尚有眼存，应皆见物；若见物者，云何名死？阿难！又汝觉了能知之心，若必有体，为复一体？为有多体？今在汝身，为复遍体？为不遍体？若一体者，则汝以手挃一支时，四支应觉 ，若咸觉者，挃应无在；若挃有所，则汝一体，自不能成。 |
The Buddha said: “If the eyes can see, then when you are in a room, can the door see? Moreover, when people have died, their eyes still remain; they should all be able to see things. If they can see things, why are they called dead? Ānanda, if your mind that is aware and knows necessarily has substance, is it one substance or many? Now that it is in your body, does it pervade the body or not? If it is one substance, then when you pinch one limb with your hand, all four limbs should feel it. If they all feel it, the pinching would have no particular location. But if the pinching has a location, then your claim that it is one substance cannot stand.” |
| 若多体者，则成多人，何体为汝？若遍体者，同前所挃 ；若不遍者，当汝触头，亦触其足，头有所觉，足应无知。今汝不然！是故应知，随所合处，心则随有，无有是处。 |
“If it consists of many substances, then you would become many persons. Which substance would be you? If it pervades the body, the same objection applies to the pinching just mentioned. If it does not pervade the body, then when you touch your head and also touch your foot, the head should feel it while the foot should not know it. Yet this is not so. Therefore, you should know that the claim that the mind exists wherever things come together has no basis.” |
| 阿难白佛言：世尊！我亦闻佛与文殊等诸法王子，谈实相时，世尊亦言：心不在内，亦不在外。如我思惟：内无所见，外不相知 。内无知故，在内不成；身心相知，在外非义。今相知故，复内无见，当在中间。 |
Ānanda said to the Buddha: “World-Honored One, I have also heard the Buddha discuss true reality with Mañjuśrī and other Dharma princes. The World-Honored One also said that the mind is neither within nor without. As I reflect on this: because nothing is seen within, it cannot be within; because body and mind know one another, it cannot be outside. Since they know one another, yet nothing is seen within, it must be in between.” |
| 佛言：汝言中间，中必不迷，非无所在。今汝推中，中何为在？为复在处？为当在身？若在身者，在边非中，在中同内 。若在处者，为有所表？为无所表？无表同无，表则无定。 |
The Buddha said: “When you say ‘in between,’ that middle position cannot be indeterminate; it must have some location. Now investigate this middle: where is it? Is it in a place, or in the body? If it is in the body, then what is at the side is not in the middle, while what is in the middle would be the same as being inside. If it is in a place, does it have some marker or no marker? Without a marker, it is the same as nonexistent; with a marker, it has no fixed position.” |
| 何以故？如人以表，表为中时，东看则西，南观成北，表体既混，心应杂乱。阿难言：我所说中，非此二种 。如世尊言：眼色为缘，生于眼识。眼有分别，色尘无知，识生其中，则为心在。 |
“Why is this? If someone sets up a marker to indicate the middle, then looking eastward it becomes west, and looking southward it becomes north. Since the marker itself is confused, the mind should also be disordered.” Ānanda said: “The middle of which I speak is neither of these two. As the World-Honored One has said, the eye and visible forms are conditions for the arising of eye-consciousness. The eye has discrimination, while the sense object of form is insentient; consciousness arises between them, and that is where the mind is.” |
| 佛言：汝心若在根尘之中，此之心体，为复兼二 ，为不兼二？若兼二者，物体杂乱，物非体知，成敌两立，云何为中？兼二不成，非知不知，即无体性，中何为相？是故应知，当在中间，无有是处。 |
The Buddha said: “If your mind is between the sense faculties and their objects, does this mind-substance encompass both, or not encompass both? If it encompasses both, the substance of things would be confused. Things are not aware, while the body is aware; they would stand opposed as two enemies. How could this be called a middle? If it cannot encompass both, it is neither aware nor unaware, and thus has no substance or nature. What appearance could a middle then have? Therefore, you should know that the claim that it is in between has no basis.” |
| 阿难白佛言：世尊！我昔见佛与大目连、须菩提、富楼那、舍利弗四大弟子，共转法轮。常言：觉知分别心性，既不在内，亦不在外，不在中间，俱无所在 ；一切无着，名之为心。则我无着，名为心不？ |
Ānanda said to the Buddha: “World-Honored One, in the past I saw the Buddha, together with Mahāmaudgalyāyana, Subhūti, Pūrṇa, and Śāriputra, the four great disciples, turn the Dharma wheel. You often said: ‘The nature of the mind that is aware and discriminates is neither within, nor without, nor in between; it has no location whatsoever. Nonattachment to all things is called the mind.’ Then, is my nonattachment what is called the mind?” |
| 佛告阿难：汝言觉知分别心性，俱无在者。世间虚空水陆飞行，诸所物象，名为一切，汝不著者，为在为无？无则同于龟毛兔角，云何不着？有不著者，不可名无 ；无相则无，非无则相，相有则在，云何无着？是故应知，一切无着，名觉知心，无有是处。 |
The Buddha said to Ānanda: “You speak of the nature of the mind that is aware and discriminates as having no location whatsoever. In the world, empty space, water, land, flying creatures, and all forms of things are called ‘everything.’ Is that to which you are not attached existent or nonexistent? If nonexistent, it is like tortoise hair or rabbit horns; how could there be nonattachment? If something exists without attachment, it cannot be called nonexistent. Without characteristics, it is nonexistent; if it is not nonexistent, it has characteristics. If characteristics exist, it has a location. How, then, can there be nonattachment? Therefore, you should know that the claim that nonattachment to all things is called the knowing mind has no basis.” |
| 尔时阿难在大众中，即从座起，偏袒右肩，右膝着地，合掌恭敬，而白佛言：我是如来最小之弟，蒙佛慈爱 ，虽今出家，犹侍憍怜，所以多闻，未得无漏，不能折伏娑毗罗咒，为彼所转，溺于淫舍，当由不知真际所诣！惟愿世尊 ，大慈哀愍，开示我等，奢摩他路；令诸阐提，隳弥戾车。 |
At that time, Ānanda rose from his seat among the great assembly, bared his right shoulder, knelt on his right knee, joined his palms reverently, and said to the Buddha: “I am the Tathāgata’s youngest brother. Receiving the Buddha’s compassionate love, I have left home, yet I still rely on his tender care. Therefore I have become widely learned, but have not attained freedom from the outflows. I could not subdue the Śāmbhāra spell and was turned about by it, sinking into a house of sexual indulgence. This was because I did not know the ultimate destination of true reality. I pray that the World-Honored One, in great compassion and pity, will reveal to us the path of śamatha, so that the icchantikas may destroy the mleccha views.” |
| 作是语已，五体投地，及诸大众，倾渴翘伫，钦闻示诲。 |
Having spoken thus, he prostrated himself with all five limbs on the ground. The entire assembly, thirsting with anticipation, waited respectfully to hear the instruction. |
| 尔时世尊从其面门，放种种光，其光晃耀，如百千日。普佛世界，六种震动，如是十方微尘国土，一时开现。佛之威神，令诸世界 ，合成一界。其世界中，所有一切诸大菩萨，皆住本国，合掌承听。 |
At that time, the World-Honored One emitted various lights from the gateway of his face. Their radiance shone like a hundred thousand suns. Throughout the Buddha worlds, the earth quaked in six ways. Thus the lands of the ten directions, as numerous as motes of dust, all appeared at once. By the Buddha’s majestic spiritual power, all these worlds merged into a single world. In that world, all the great bodhisattvas remained in their own lands, with palms joined, attentively receiving the teaching. |
| 佛告阿难：一切众生，从无始来，种种颠倒，业种自然，如恶叉聚。诸修行人，不能得成无上菩提，乃至别成声闻缘觉，及成外道，诸天魔王，及魔眷属。 |
The Buddha said to Ānanda: “All sentient beings, from beginningless time, have been subject to various inversions. Their karmic seeds arise naturally, clustered together like akāśa seeds. Those who cultivate cannot attain unsurpassed bodhi; instead, they become śrāvakas, pratyekabuddhas, adherents of non-Buddhist paths, heavenly demons, demon kings, or members of the demon retinue.” |
| 皆由不知二种根本，错乱修习 ，犹如煮沙，欲成嘉馔，纵经尘劫，终不能得。云何二种？阿难！一者、无始生死根本。则汝今者，与诸众生，用攀缘心，为自性者。二者、无始菩提涅槃，元清净体。则汝今者，识精元明，能生诸缘，缘所遗者。由诸众生 ，遗此本明，虽终日行，而不自觉，枉入诸趣。 |
“All this is because they do not know the two fundamental roots and cultivate in confusion, like cooking sand in the hope of making a fine meal: even after dust-epochs, it can never be accomplished. What are these two? Ānanda, first is the beginningless root of birth and death: the mind that you and all sentient beings now use in grasping at conditions and take to be your own nature. Second is the originally pure substance of beginningless bodhi and nirvāṇa: the original luminosity of the essence of consciousness, which can give rise to all conditions, yet is what conditioned objects leave behind. Because sentient beings abandon this fundamental luminosity, though they act all day long, they are unaware of it and vainly enter the various realms of rebirth.” |
| 阿难！汝今欲知奢摩他路，愿出生死，今复问汝。即时如来举金色臂，屈五轮指，语阿难言：汝今见否？阿难言：见 ！佛言：汝何所见？阿难言：我见如来举臂屈指，为光明拳，耀我心目。 |
“Ānanda, you now wish to know the path of śamatha and seek to escape birth and death. I will ask you again.” Thereupon the Tathāgata raised his golden arm, bent the fingers of his five-wheeled hand, and said to Ānanda, “Do you see?” Ānanda said, “I see.” The Buddha said, “What do you see?” Ānanda said, “I see the Tathāgata raise his arm and bend his fingers into a radiant fist, which illumines my mind and eyes.” |
| 佛言：汝将谁见？阿难言：我与大众，同将眼见。佛告阿难：汝今答我，如来屈指 ，为光明拳，耀汝心目。汝目可见，以何为心，当我拳耀？阿难言：如来现今征心所在，而我以心推穷寻逐，即能推者，我将为心。 |
The Buddha said, “With what do you see?” Ānanda said, “The assembly and I see with our eyes.” The Buddha said to Ānanda: “You have now answered me that the Tathāgata bends his fingers into a radiant fist, which illumines your mind and eyes. Your eyes can see; but what do you take to be the mind that is illuminated by my fist?” Ānanda said, “The Tathāgata is now asking where the mind is. I investigate and seek after it with my mind; that which is able to investigate is what I take to be my mind.” |
| 佛言：咄！阿难 ！此非汝心！阿难矍然，避座合掌，起立白佛：此非我心，当名何等？佛告阿难：此是前尘虚妄相想，惑汝真性 。由汝无始，至于今生，认贼为子，失汝元常，故受轮转。 |
The Buddha said: “Alas, Ānanda! This is not your mind.” Startled, Ānanda withdrew from his seat, joined his palms, stood up, and said to the Buddha, “If this is not my mind, what should it be called?” The Buddha said to Ānanda: “This is a false mental image of preceding sense objects, which deludes your true nature. From beginningless time until this present life, you have mistaken a thief for your son, lost what is originally constant in you, and thus undergone the cycle of rebirth.” |
| 阿难白佛言：世尊！我佛宠弟，心爱佛故，令我出家。我心何独供养如来，乃至遍历恒沙国土，承事诸佛及善知识 ，发大勇猛，行诸一切难行法事，皆用此心；纵令谤法，永退善根，亦因此心。 |
Ānanda said to the Buddha: “World-Honored One, I am the Buddha’s cherished younger brother. Because my heart loved the Buddha, he caused me to leave home. Not only have I used this mind to make offerings to the Tathāgata, but, traveling throughout lands as numerous as the sands of the Ganges, I have served Buddhas and spiritual teachers, aroused great courage, and undertaken every difficult practice—all through this mind. Even if I were to slander the Dharma and forever lose my roots of goodness, it would also be because of this mind.” |
| 若此发明，不是心者，我乃无心，同诸土木 ，离此觉知，更无所有。云何如来说此非心？我实惊怖；兼此大众，无不疑惑。惟垂大悲，开示未悟。 |
“If that which makes such discernment is not the mind, then I have no mind and am like earth or wood. Apart from this awareness and knowing, there is nothing else. How can the Tathāgata say that this is not the mind? I am truly alarmed and afraid, and no one in this assembly is without doubt and perplexity. I pray that you will extend great compassion and instruct those who have not awakened.” |
| 尔时世尊开示阿难，及诸大众，欲令心入无生法忍。于师子座，摩阿难顶，而告之言：如来常说，诸法所生，唯心所现 ，一切因果、世界微尘，因心成体。 |
At that time, the World-Honored One wished to instruct Ānanda and the great assembly, causing their minds to enter the forbearance of the unborn dharmas. From the lion seat, he touched Ānanda’s crown and said: “The Tathāgata has often said that all dharmas that arise are manifested only by the mind. All causes and effects, and even the minute particles of worlds, take their substance from the mind.” |
| 阿难！若诸世界，一切所有，其中乃至草叶缕结，诘其根元，咸有体性。纵令虚空，亦有名貌。 |
“Ānanda, in all worlds, everything within them—even grasses, leaves, threads, and knots—has a substance when its origin is investigated. Even empty space has a name and an appearance.” |
| 何况清净妙净明心，性一切心，而自无体？若汝执吝分别觉观，所了知性，必为心者，此心即应离诸一切色 香味触，诸尘事业，别有全性。如汝今者，承听我法，此则因声而有分别。 |
“How much more so the pure, wondrous, luminous mind, which is the nature of all minds—could it itself lack substance? If you stubbornly maintain that the nature which knows the discriminations of awareness and contemplation is necessarily the mind, then this mind should possess a complete nature apart from all forms, sounds, smells, tastes, touches, and the activities of the sense objects. As you now listen to my teaching, your discrimination arises because of sound.” |
| 纵灭一切见闻觉知，内守幽闲，犹为法尘 ，分别影事。我非敕汝，执为非心，但汝于心，微细揣摩，若离前尘有分别性，即真汝心；若分别性，离尘无体，斯则前尘分别影事。 |
“Even if you were to extinguish all seeing, hearing, awareness, and knowing, and inwardly preserve a secluded stillness, that would still be a dharma-object, a shadow of discriminating thought. I do not tell you to insist that it is not the mind. But examine the mind with subtle care: if the nature that discriminates exists apart from preceding sense objects, then it is truly your mind. If the discriminating nature has no substance apart from sense objects, then it is merely a shadow of discrimination based on preceding sense objects.” |
| 尘非常住 ，若变灭时，此心则同龟毛兔角，则汝法身，同于断灭，其谁修证无生法忍？即时阿难与诸大众，默然自失 。佛告阿难：世间一切诸修学人，现前虽成九次第定，不得漏尽，成阿罗汉，皆由执此生死妄想，误为真实。是故汝今虽得多闻，不成圣果。 |
“Sense objects are not permanent. When they change and perish, this mind would become like tortoise hair or rabbit horns. Then your Dharma body would be subject to annihilation. Who, then, could cultivate and realize the forbearance of the unborn dharmas?” At once Ānanda and the great assembly fell silent and were at a loss. The Buddha said to Ānanda: “All practitioners in the world, though they may presently attain the nine successive absorptions, cannot eradicate the outflows and become arhats, because they cling to this deluded thought of birth and death and mistake it for what is real. Therefore, though you have now gained extensive learning, you have not attained the fruit of a noble one.” |
| 阿难闻已，重复悲泪，五体投地，长跪合掌，而白佛言：自我从佛，发心出家，恃佛威神，常自思惟，无劳我修 。将谓如来，惠我三昧。不知身心本不相代，失我本心，身虽出家，心不入道，譬如穷子，舍父逃逝。 |
Having heard this, Ānanda wept again in sorrow. He prostrated himself with all five limbs on the ground, knelt for a long time with palms joined, and said to the Buddha: “From the time I followed the Buddha and resolved to leave home, relying on the Buddha’s majestic spiritual power, I always thought that I need not cultivate myself. I supposed that the Tathāgata would bestow samādhi upon me. I did not know that body and mind cannot substitute for one another. Thus I lost my own fundamental mind. Though my body has left home, my mind has not entered the Way, like a poor son who leaves his father and flees.” |
| 今日乃知 ，虽有多闻，若不修行，与不闻等，如人说食，终不能饱。世尊！我等今者，二障所缠，良由不知，寂常心性 。惟愿如来，哀愍穷露，发妙明心，开我道眼。 |
“Today I know that even with extensive learning, if one does not cultivate, it is the same as not having heard at all; it is like someone speaking of food who can never be filled. World-Honored One, we are now entangled by the two obscurations, entirely because we do not know the mind-nature that is quiescent and ever-abiding. I pray that the Tathāgata will pity us in our poverty and destitution, reveal the wondrous luminous mind, and open the eye of the Way for us.” |
| 即时如来，从胸卍字，涌出宝光。其光晃昱，有百千色，十方微尘，普佛世界，一时周遍。遍灌十方所有宝刹 ，诸如来顶，旋至阿难，及诸大众。告阿难言：吾今为汝建大法幢，亦令十方一切众生，获妙微密，性净明心，得清净眼。 |
At that time, the Tathāgata caused precious light to stream forth from the swastika on his chest. The light shone brilliantly in hundreds of thousands of colors and instantly pervaded Buddha worlds throughout the ten directions, as numerous as motes of dust. It bathed the crowns of all the Tathāgatas in jeweled lands throughout the ten directions, then circled back to Ānanda and the great assembly. He said to Ānanda: “I shall now raise the great Dharma banner for you, and enable all sentient beings in the ten directions to obtain the wondrous, subtle, secret mind whose nature is pure luminosity, and to attain the pure eye.” |
| 阿难！汝先答我，见光明拳。此拳光明，因何所有？云何成拳？汝将谁见？阿难言：由佛全体，阎浮檀金，赩如宝山，清净所生，故有光明 。我实眼观，五轮指端，屈握示人，故有拳相。佛告阿难：如来今日实言告汝。 |
“Ānanda, you previously answered me that you saw the radiant fist. From what does this radiance of the fist arise? How is it formed into a fist? With what do you see it?” Ānanda said: “The Buddha’s whole body is like Jambūnada gold, crimson like a jeweled mountain and born of purity; therefore it has radiance. I truly see with my eyes that the Tathāgata bends and closes the tips of the five-wheeled fingers to show people, and thus there is the appearance of a fist.” The Buddha said to Ānanda: “Today the Tathāgata will tell you the truth.” |
| 诸有智者，要以譬喻，而得开悟。阿难 ！譬如我拳，若无我手，不成我拳；若无汝眼，不成汝见。以汝眼根，例我拳理，其义均否？阿难言：唯然世尊！既无我眼，不成我见；以我眼根，例如来拳，事义相类。 |
“Those who possess wisdom must rely on analogies to attain awakening. Ānanda, for example, without my hand there could be no fist of mine; without your eyes there could be no seeing of yours. Is the principle of comparing your eye faculty to my fist equivalent?” Ānanda said: “Yes, World-Honored One. Without my eyes, there could be no seeing of mine; in comparing my eye faculty to the Tathāgata’s fist, the matter and principle are analogous.” |
| 佛告阿难：汝言相类，是义不然。何以故？如无手人，拳毕竟灭；彼无眼者，非见全无。所以者何？汝试于途询问盲人： “汝何所见？”彼诸盲人，必来答汝：“我今眼前，唯见黑暗，更无他瞩。 |
The Buddha said to Ānanda: “You say they are analogous, but this is not so. Why? If a person has no hands, a fist is entirely absent; but one who has no eyes does not thereby entirely lack seeing. Why is this? Go and ask blind people along the road, ‘What do you see?’ Those blind people will surely answer, ‘Before our eyes we see only darkness and nothing else.’” |
| ”以是义观，前尘自暗，见何亏损？阿难言：诸盲眼前，惟睹黑暗，云何成见？佛告阿难：诸盲无眼，唯睹黑暗 ；与有眼人处于暗室，二黑有别？为无有别？如是世尊！此暗中人，与彼群盲，二黑较量，曾无有异。 |
Viewed in this way, the objects before you may themselves be dark; how is seeing thereby diminished? Ānanda said, “Before the eyes of those who are blind, there is only darkness. How can that be called seeing?” The Buddha told Ānanda, “For those who are blind and without eyes, there is only darkness before them. Is this darkness different from the darkness seen by a person with eyes in a dark room, or is there no difference?” “Just so, World-Honored One. Comparing the darkness seen by a person in a dark room with that seen by the blind, there is no difference at all.” |
| 阿难！若无眼人，全见前黑，忽得眼光，还于前尘，见种种色，名眼见者；彼暗中人，全见前黑，忽获灯光，亦于前尘 ，见种种色，应名灯见。若灯见者，灯能有见，自不名灯；又则灯观，何关汝事？是故当知，灯能显色，如是见者，是眼非灯。眼能显色 ，如是见性，是心非眼。 |
Ānanda, if a person without eyes sees only darkness before him, and suddenly gains the light of sight, then sees all kinds of forms among the objects before him, you call this seeing by the eyes. If a person in darkness sees only darkness before him, and suddenly obtains the light of a lamp, then also sees all kinds of forms among the objects before him, he should be said to see by the lamp. If it is the lamp that sees, then the lamp itself can see and should not be called a lamp. Moreover, if the lamp does the seeing, what does that have to do with you? Therefore, you should know that a lamp can reveal forms; the one that sees is the eye, not the lamp. The eye can reveal forms; the seeing-nature is the mind, not the eye.” |
| 阿难虽复得闻是言，与诸大众，口已默然，心未开悟。犹冀如来，慈音宣示，合掌清心，伫佛悲诲。 |
Although Ānanda heard these words, he and the great assembly remained silent, their minds not yet awakened. Still hoping that the Tathāgata would compassionately expound the teaching in a gentle voice, they joined their palms, cleared their minds, and waited for the Buddha’s compassionate instruction. |
| 尔时世尊，舒兜罗绵网相光手，开五轮指，诲敕阿难，及诸大众：我初成道，于鹿园中，为阿若多五比丘等，及汝四众言： “一切众生，不成菩提，及阿罗汉，皆由客尘烦恼所误。”汝等当时，因何开悟，今成圣果？ |
At that time, the World-Honored One extended his radiant hand, marked with webbing soft as tūla cotton, opened his five fingers, and instructed Ānanda and the great assembly: “When I first attained the Way in the Deer Park, I told Ājñāta Kauṇḍinya and the other five bhikṣus, as well as you of the fourfold assembly: ‘All sentient beings fail to attain bodhi or arhatship because they are misled by the afflictions of guests and dust.’ By what did you awaken at that time and now attain the fruits of sagehood?” |
| 时憍陈那，起立白佛：我今长老，于大众中，独得解名，因悟客尘二字成果。世尊！譬如行客，投寄旅亭，或宿或食 ；宿食事毕，俶装前途，不遑安住。若实主人，自无攸往。 |
Then Kauṇḍinya rose and addressed the Buddha: “I am now the eldest among the assembly and alone have received the name ‘Understanding,’ because I awakened through the two words ‘guest’ and ‘dust’ and thereby attained realization. World-Honored One, it is like a traveling guest who stops at an inn: he may lodge there or take a meal. When lodging and eating are finished, he packs for the road ahead and cannot remain there. But the true host has nowhere to go.” |
| 如是思惟，不住名客，住名主人，以不住者，名为客义。又如新霁，清旸升天，光入隙中，发明空中诸有尘相。尘质摇动，虚空寂然。如是思惟 ，澄寂名空，摇动名尘；以摇动者，名为尘义。佛言：如是！ |
Reflecting thus, that which does not remain is called a guest, while that which remains is called the host; what does not remain is the meaning of ‘guest.’ Again, after a fresh clearing of the sky, the pure sun rises into the heavens, and its light enters through a crevice, revealing the various motes of dust in the air. The particles of dust move, while empty space remains still. Reflecting thus, clarity and stillness are called empty space, and movement is called dust; what moves is the meaning of ‘dust.’” The Buddha said, “So it is.” |
| 即时如来，于大众中，屈五轮指，屈已复开，开已又屈。谓阿难言：汝今何见？阿难言：我见如来百宝轮掌，众中开合。佛告阿难：汝见我手众中开合。 |
Then, in the midst of the great assembly, the Tathāgata bent his five fingers. Having bent them, he opened them; having opened them, he bent them again. He said to Ānanda, “What do you see now?” Ānanda said, “I see the Tathāgata’s palm, marked with a hundred jeweled wheels, opening and closing among the assembly.” The Buddha told Ānanda, “You see my hand opening and closing among the assembly.” |
| 为是我手，有开有合？为复汝见，有开有合？阿难言：世尊宝手 ，众中开合。我见如来，手自开合，非我见性，有开有合。佛言：谁动谁静？阿难言：佛手不住 ，而我见性，尚无有静，谁为无住？佛言：如是！ |
“Is it my hand that opens and closes, or is it your seeing that opens and closes?” Ānanda said, “The World-Honored One’s jeweled hand opens and closes among the assembly. I see the Tathāgata’s hand itself opening and closing; it is not my seeing-nature that opens and closes.” The Buddha said, “What moves, and what is still?” Ānanda said, “The Buddha’s hand does not remain still, whereas my seeing-nature is beyond even stillness; how could it be said not to abide?” The Buddha said, “So it is.” |
| 如来于是从轮掌中，飞一宝光，在阿难右，即时阿难回首右盼。又放一光，在阿难左，阿难又则回首左盼。佛告阿难：汝头今日 ，何因摇动？阿难言：我见如来出妙宝光，来我左右，故左右观，头自摇动。阿难！汝盼佛光，左右动头，为汝头动？为复见动？世尊！我头自动 ，而我见性，尚无有止，谁为摇动？佛言：如是！ |
Then the Tathāgata emitted a precious ray of light from his wheel-marked palm, sending it to Ānanda’s right. Ānanda immediately turned his head to look to the right. The Buddha emitted another ray of light to Ānanda’s left, and Ānanda again turned his head to look to the left. The Buddha told Ānanda, “Why does your head move today?” Ānanda said, “I saw the Tathāgata emit a wondrous precious light that came to my right and left. Therefore, I looked right and left, and my head moved of itself.” “Ānanda, as you look at the Buddha’s light and turn your head from right to left, is it your head that moves, or is it your seeing that moves?” “World-Honored One, my head moves of itself, whereas my seeing-nature is beyond even cessation; how could it be shaken?” The Buddha said, “So it is.” |
| 于是如来普告大众：若复众生，以摇动者，名之为尘；以不住者，名之为客。汝观阿难，头自动摇，见无所动 。又汝观我，手自开合，见无舒卷。云何汝今，以动为身？以动为境？从始洎终，念念生灭，遗失真性，颠倒行事，性心失真，认物为己 ，轮回是中，自取流转。 |
Then the Tathāgata proclaimed to the great assembly: “If sentient beings regard what moves as dust, and what does not remain as a guest, look at Ānanda: his head moves of itself, yet his seeing does not move. Again, look at me: my hand opens and closes of itself, yet seeing has no opening or closing. Why do you now take movement to be your body and movement to be your environment? From beginning to end, thought after thought arises and ceases. You lose your true nature and act in inversion; the true nature of mind is lost, and you take things to be yourself. Thus you revolve within saṃsāra and bring this ceaseless turning upon yourselves.” |
