請觀音經疏闡義鈔 4.14

4.14

「觀心」下，廣釋心脈。於中先約肉團心為因緣之境，次觀慮知心，以成三觀。「赤肉之心」，即肉團心也。《正法念經》中如蓮華晝開夜合，即此心藏也。俗書謂之方寸，以此心藏唯方一寸故。然為慮知之所託附故，由團有病則慮知顛倒也。「一身之主」者，《提謂經》云「心為大王，上義下仁，故居百重之內。」故一身六分悉由於心也。「通明觀」者，謂從初修習通觀息色心三徹見無礙，故名通明。又善修此禪，能發六通三明，因中說果故名通明。此禪無別位，次還約根本四禪四空而修耳。今經「觀心心脈」，即此禪也。委明修證，如《禪門》第八卷。

From "contemplating the mind" downward, it explains the channels of the mind in detail. Herein, it first takes the physical flesh-heart as the object of causes and conditions; next, it contemplates the mind of cogitation and awareness in order to accomplish the threefold contemplation. The "heart of red flesh" is the physical flesh-heart. In the Saddharmasmṛtyupasthāna-sūtra it is like a lotus flower opening by day and closing at night; this is this heart-organ. Secular books call it the "square inch," because this heart-organ is only one square inch. Yet it is where cogitation and awareness reside; therefore, if the physical mass has a disease, cogitation and awareness become inverted. Regarding "the master of the entire body," the Tiwei jing states: "The mind is the great king; above is righteousness and below is benevolence, hence it dwells within a hundred folds." Therefore, all six divisions of the body depend on the mind. Regarding "contemplation of penetrating luminosity," it means that from the beginning of cultivation, one contemplates breath, form, and mind, thoroughly seeing all three without obstruction; hence it is called "penetrating luminosity." Moreover, skillfully cultivating this dhyāna can generate the six supernatural knowledges and the three clear knowledges; naming the cause by the effect, it is called "penetrating luminosity." This dhyāna has no separate stages; it is cultivated by turning back to the fundamental four dhyānas and four formless realms. In the present sūtra, "contemplating the mind and the channels of the mind" refers to this dhyāna. Its cultivation and realization are explained in detail in Fascicle 8 of the Ci di chan men.