[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801) › 3.16 # 請觀音經疏闡義鈔 3.16 請觀音經疏闡義鈔 3.16 - **Language:** Classical Chinese ### [3.16](https://indike.org/pramana/in.bauddha.taisho.1801.3.16) 「五體投地」者，二肘二膝及頂，俱是體分，悉至地也。「眾生之本體一」者，眾生心性與佛無別，故云體一。義同父子，天性相關。「母」字誤也。子拜其父既表報恩，眾生拜佛義亦同也。「薩婆若」，此云一切智相。內觀心性與果智合，離薩婆若即心隨妄境也。「與常理合」者，與五常理合也。「逆理」，謂逆五常理。「戒是色法」者，應云「色是戒法」，文之倒誤也。「無作冥密」者，由作以發無作，不與色心相應，而在第三聚攝，故云冥密。「左陰右陽」者，夫左右陰陽因於方所，東南屬陽、西北屬陰。此方之禮，君父師南面，則左東右西，則左是陽、右是陰。西土之禮，三皆東面，則左北右南，故左是陰也。《涅槃》云「譬如四方，北方為上。」上即左也。推畫顯現，如陽之明。思數在內，如陰之暗。「五識在頭」者，眼耳鼻舌俱在頭，故身雖遍體，頭亦身故。「平倚」者，倚，立也。「名為惑」者，不與理智相冥，唯隨妄我慮知之執，則是全法性為無明也。「五受陰」，即是五夜叉也。「若依至心地」者，則是投地作禮義也。五分之名通大小乘，今意在大，義亦兼小，以通十種行人故。「悟虛智」者，悟法空之智也。「行陰招累」者，《百論疏》云「心王了其總相，心所了其別相。以識創起但緣青等總相，次取境像即是想心，次領納前境即是受心，次起貪等煩惱造作即是行心。」前三但是無記未能成業，行既成業故云招累。 > Regarding "throwing the five limbs to the ground": the two elbows, the two knees, and the crown of the head are all parts of the body, and all reach the ground. Regarding "the fundamental substance of sentient beings is one": the mind-nature of sentient beings is not distinct from the Buddha's, hence it is said that the substance is one. The meaning is like that of father and son, connected by natural affinity. The character "mother" is an error. Since a son bowing to his father expresses gratitude, sentient beings bowing to the Buddha has the same meaning. "Sarvajña": translated here as the characteristic of all-knowledge. Internally contemplating that the mind-nature unites with the fruition wisdom; separating from sarvajña means the mind follows deluded objects. Regarding "uniting with the constant principle": uniting with the principle of the five constants. "Violating principle" means violating the principle of the five constants. Regarding "precepts are material form": this should read "material form is the precept dharma"; the text has inverted it in error. Regarding "the unmanifest is hidden and secret": because the manifest gives rise to the unmanifest, it does not correspond with either form or mind, but is subsumed under the third category; hence it is called hidden and secret. Regarding "left is yin and right is yang": left, right, yin, and yang depend on spatial orientation; southeast belongs to yang, and northwest belongs to yin. In the etiquette of this land, rulers, fathers, and teachers face south, so that left is east and right is west; thus the left is yang and the right is yin. In the etiquette of the western land, all three face east, so that left is north and right is south; hence the left is yin. The Nirvāṇa Sūtra says, "For example, of the four directions, the north is supreme." Supreme means the left. Conceptualizing and manifesting are like the brightness of yang; mental contents of thinking remaining internal are like the darkness of yin. Regarding "the five consciousnesses are in the head": eye, ear, nose, and tongue are all in the head; although the body extends throughout the physical form, the head is also the body. Regarding "pingyi": yi means to stand. Regarding "called delusion": not being merged with principle and wisdom, solely following the grasping of the deluded self's cognitive intellect, this means the entire dharmatā becomes fundamental ignorance. The "five skandhas of appropriation" are precisely the five yakṣas. Regarding "if one relies on up to the ground of the mind": this is the meaning of throwing oneself to the ground in homage. The names of the five divisions of the Dharma body are common to both the Mahāyāna and the Hīnayāna; here the intent is in the Mahāyāna, yet the meaning also encompasses the Hīnayāna, in order to apply to all ten kinds of practitioners. Regarding "the wisdom that realizes emptiness": the wisdom that realizes the emptiness of dharmas. Regarding "the compositional factors skandha incurs burdens": the Commentary on the Śataka Śāstra says, "The primary mind apprehends general characteristics, while mental factors apprehend specific characteristics. When consciousness first arises, it only cognizes general characteristics such as blue; next, taking up the image of the object is the mind of perception; next, receiving the objective realm is the mind of feeling; next, generating defilements such as greed and producing action is the mind of compositional factors." The previous three are merely indeterminate and unable to generate karma; since the compositional factors form karma, they are said to incur burdens. > — English (machine translation) (machine translation) - [Previous: 3.15](https://indike.org/pramana/in.bauddha.taisho.1801.3.15) - [Next: 3.17](https://indike.org/pramana/in.bauddha.taisho.1801.3.17) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1801.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.3.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.16](https://indike.org/pramana/in.bauddha.taisho.1801.3.16) · Pramāṇa