請觀音經疏闡義鈔 4.21

4.21

「四大脈」者，對小得名。十脈百脈名小脈。「趣四」下，大師口決云「心如拘物頭華，四片相合一片，各有十紀，脈共交絡。」故心端有四十脈也。口決正示初心故，止云四十，不云四百四十也。經云「取一中脈」者，口決云「直往趣臍，號曰優陀那風。」優陀那者中也，故號此脈為中脈也。「又取」等者，即是中脈直下趣臍，還從臍出至於頭十脈。故經云「從大脈出至於舌下也。」口決云「其息，出從臍出，入至臍滅。」今明出息至舌端，故取上四十脈合四，大脈為十四也。「應舌至鼻」者，「應」宜作「從」，字之誤也。即釋經文「從舌脈出乃至至於鼻端，還入心根直趣於臍，猶如江海流注也。」口決云「身中脈如百川通海」是也。肝屬木故氣青，肺屬金故白，脾屬土故黃，腎屬水故黑，心屬火故赤。「是略耳」者，以經不言「不赤」故。「諸氣來會鼻」等者，諸氣即五藏脈氣也。至鼻時，失其青等本色，但如琉璃瑩徹，非五色也。「息細八寸」者，此釋經文「正長八寸」也。八寸是出息之微細，不麁大也。正即端正，不斜曲也。「定將散」者，《廣雅》云「將，扶也。」《釋名》云「將，獎也。」今以八寸之息扶持獎護其散亂也。「表八正」者，八數等故。經「至於鼻端」者，此息從口而出，從鼻而入也。經「還入心根」者，以此息還從鼻入，至於心藏也。此即還門。不定止觀云「修還者，既知觀從心生，若隨於境，此即不會本源。應當反觀觀心。」此云還入心根，即當反觀觀心義也。經「今心明淨」者，此即淨門。不定止觀云「修淨者，知色淨故，不起妄想分別。受想行識亦復如是。息妄想垢、息分別垢、息取我垢，是名修淨。舉要言之，若能心如本淨，是名修淨。」即今經令心明淨義也。然六門皆有修證，合成十二。故《瑞應》云「遊止三四，出生十二」也。「十科意」者，即大師於建業瓦官寺，為尚書令毛喜略出此法以為十科，名不定止觀，今題為《六妙門》者是。十科者，一歷別對諸禪、二次第相生、三隨便宜、四對治、五相攝、六通別、七旋轉、八觀心、九圓觀、十證相。今此經文所明，但是第二一科意耳。「若此」下，辨此經觀門也。「故言通」者，以通總而說，未揀三乘。「今三」下，既未開顯，須示三乘差別之相，故須後別方顯前通。

"Four great channels" derives its name in contrast to small. Ten channels and a hundred channels are called small channels. Below "Tending toward the four," the Great Master's oral transmission states: "The heart is like a kumuda flower, with four petals joined together; each petal has ten markings, and channels interlace with each other." Therefore, at the tip of the heart there are forty channels. Because the oral transmission directly instructs beginners, it only mentions forty, and does not mention four hundred and forty. The sūtra says, "take one central channel"; the oral transmission states: "It goes straight tending toward the navel and is called the udāna wind." Udāna means middle; hence this channel is called the central channel. "Further take," etc., means that the central channel goes straight down tending toward the navel, and comes out again from the navel to reach the ten channels of the head. Therefore the sūtra says, "issuing from the great channel and reaching beneath the tongue." The oral transmission states: "As for the breath, exhaling it issues from the navel; inhaling it reaches the navel and ceases." Now it explains that the exhalation reaches the tip of the tongue; hence it takes the upper forty channels combined with the four great channels, making fourteen. "From tongue to nose": ying (應) should be cong (從, from); it is a scribal error. This explains the sūtra text: "issuing from the tongue channel, and so on up to reaching the tip of the nose, returning into the heart root and going straight toward the navel, like the flowing and pouring of rivers and oceans." The oral transmission states: "The channels in the body are like the hundred streams communicating with the sea," which is this. The liver belongs to wood, so its qi is blue; the lungs belong to metal, so they are white; the spleen belongs to earth, so it is yellow; the kidneys belong to water, so they are black; the heart belongs to fire, so it is red. "This is an abbreviation" means that the sūtra does not say "not red." "The various qi gather at the nose," etc., means that the various qi are the channel qi of the five visceral organs. When reaching the nose, they lose their original colors such as blue and are merely translucent like vaiḍūrya, not of the five colors. "The breath is subtle, eight inches": this explains the sūtra text's "straight and long, eight inches." Eight inches refers to the subtlety and fineness of the exhalation, not coarse or gross. Straight means upright, not oblique or crooked. "Assisting the scattered": the Guangya says, "Jiang means to support." The Shiming says, "Jiang means to encourage." Now, with the breath of eight inches, one supports, encourages, and protects against scattering and disturbance. "Manifesting the eightfold noble [path]": because the number eight is equivalent. The sūtra's "reaching the tip of the nose": this breath issues from the mouth and enters through the nose. The sūtra's "returning into the heart root": because this breath enters again through the nose and reaches the heart organ. This is the turning-back gate. The Indeterminate Śamatha-Vipaśyanā says: "Cultivating turning-back: once one knows that contemplation arises from the mind, if one follows the objective realm, this fails to converge with the fundamental source. One should turn contemplation inward to contemplate the mind." Here saying "returning into the heart root" precisely corresponds to the meaning of turning contemplation inward to contemplate the mind. The sūtra's "causing the mind to be clear and pure": this is the purification gate. The Indeterminate Śamatha-Vipaśyanā says: "Cultivating purification: knowing that form is pure, one does not give rise to false thoughts and discrimination. Sensation, perception, volition, and consciousness are also like this. Quelling the defilement of false thoughts, quelling the defilement of discrimination, and quelling the defilement of grasping at a self—this is called cultivating purification. To sum up the essentials: if one can make the mind as fundamentally pure, this is called cultivating purification." This is the meaning in the present sūtra of causing the mind to be clear and pure. Yet each of the six gates has cultivation and realization, combining to make twelve. Therefore the Ruiying [benqi jing] says: "Traveling and resting in three and four, giving birth to twelve." "The intention of the ten headings": that is, when the Great Master was at Waguan Monastery in Jianye, he briefly set forth this method for the Minister of Personnel Mao Xi as ten headings, titled Indeterminate Śamatha-Vipaśyanā, which is what is now entitled Six Wondrous Dharma Gates. The ten headings are: first, separately correlating with the various dhyānas; second, successive mutual arising; third, following what is suitable; fourth, counteragents; fifth, mutual inclusion; sixth, shared and distinct; seventh, rotation; eighth, contemplating the mind; ninth, perfect contemplation; tenth, characteristics of realization. What the present sūtra text clarifies is merely the intention of the second heading. "If this" onwards distinguishes the contemplation gate of this sūtra. "Therefore it is called shared": because it is explained generally and pervasively, not yet differentiating the three vehicles. From "Now the three" onwards: since it has not yet been opened and revealed, the differentiated characteristics of the three vehicles must be indicated; thus the later distinct [teaching] must follow to reveal the preceding shared [teaching].