[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) › 3.20 # 請觀音經疏闡義鈔 3.20 請觀音經疏闡義鈔 3.20 - **Language:** Classical Chinese ### [3.20](https://indike.org/pramana/in.bauddha.taisho.1801.3.20) 「合消」等者，表所消毒害亦十不同。如初行人以香表不殺等止善，應以臭氣表四惡趣業，乃至第十行人以二住所破無明為臭氣也。「所以」下，三業次第，應先身、次口、後意。而經文以意居次者，以先須期心故。「默念之請」，即願請也。「不風」等者，有聲曰風，守之則散。結滯曰氣，守之則塞。出入不盡曰喘，守之則勞。不聲不滯出入俱暢名息，守之乃定。禪門明用息，不同有三：一師教繫心數出息、一師教數入息、一師教入出無在。但取所便，入定無過即用，皆不許出入俱數。行人欲行此法，應以數息為意。「十息為一念」者，數息一門有修有證，安庠徐數從一至十，攝心在數不令馳散，是名修數覺心。任運從一至十，不加功力，是名證數。 > In "uniting with elimination" and so forth: it symbolizes that the poisonous afflictions eliminated are also ten different kinds. For example, just as the first practitioner uses incense to symbolize the cessative goodness of non-killing and so forth, foul odours should symbolize the karma of the four evil destinies, up to the tenth practitioner for whom the ignorance severed at the second abiding stage is the foul odour. From "the reason why" onward: regarding the sequence of the three karmas, body should come first, then speech, and lastly mind. But that the sūtra text places mind second is because one must first set one's intention. "Invoking with silent mindfulness" means an invocation through vow. In "without wind" and so forth: having sound is called wind; attending to it causes scattering. Being knotted and stagnant is called gas; attending to it causes obstruction. Inhalation and exhalation not being complete is called panting; attending to it causes fatigue. Lacking sound, lacking stagnation, with inhalation and exhalation both unhindered is called breath; attending to it brings samādhi. The Chanmen clarifies the application of breath with three differences: one master teaches fastening the mind and counting exhalations, one master teaches counting inhalations, and one master teaches counting without restriction to inhalation or exhalation. One simply adopts what is suitable: if one enters samādhi without error, then one applies it; neither allows counting both inhalation and exhalation together. Practitioners wishing to practice this method should take counting breaths as their focus. In "ten breaths make one mindfulness": the single gate of counting breaths has cultivation and realization. Counting peacefully and slowly from one to ten, holding the mind to the count without letting it run astray, is called cultivating the count with an aware mind. Going spontaneously from one to ten without applying effort is called realizing the count. > — English (machine translation) (machine translation) - [Previous: 3.19](https://indike.org/pramana/in.bauddha.taisho.1801.3.19) - [Next: 3.21](https://indike.org/pramana/in.bauddha.taisho.1801.3.21) - [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.3.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.20](https://indike.org/pramana/in.bauddha.taisho.1801.3.20) · Pramāṇa