[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) › 4.24 # 請觀音經疏闡義鈔 4.24 請觀音經疏闡義鈔 4.24 - **Language:** Classical Chinese ### [4.24](https://indike.org/pramana/in.bauddha.taisho.1801.4.24) 「復次」下，明開合。五門六妙既是開合之異，故知云修五門禪者，即六字義也。又此五六但是能治，能不孤立，對所得名。所治者何？所謂三障。故束五六以成三障。「出隨止二門」者，數息已當數門，即三妙門也。「息有三種」者，若準《禪門》明三種，即數息、隨息、觀息。今約觀門，別有所對，故以止門在數息方便中各隨義便止，即不念數隨凝寂其心也。以約數隨而修止故，故今以止門在數息中。不淨分別六貪，各各修觀；慈心分別九品，一一與樂。此二約觀照義便，故對觀妙門。「因緣方便是還門」者，因緣破斷常等見，還門即反觀心源。四句檢心至不可得，即破斷常等見，故知因緣即是還門。念佛既通三身，今以念法身當淨門也。以淨門不起妄想諸垢，心無依倚，即是見法身理也。「又合」下，以能對所，結成三障也。「數息是報風」等者。《禪門》云「等分之中覺觀亂法即是麁四陰故，名為報障。」「慈心不淨因緣」者，謂慈心治瞋、不淨治貪、因緣治癡。此三毒，即為習因煩惱障也。念佛治障道，即是業障，疏皆闕文。 > From "Furthermore" below, the opening and combining \[of the categories\] are explained. Since the five gates and the six wondrous \[gates\] differ only by opening and combining, one should know that what is called practicing the dhyāna of the five gates is precisely the meaning of the six characters. Furthermore, these five and six are merely that which can counteract; that which can counteract does not stand alone, but receives its name in relation to what is counteracted. What is that which is counteracted? It refers to the three obstacles. Therefore, the five and the six are subsumed to constitute \[the counteragents to\] the three obstacles. Regarding "bringing forth the two gates of following and stopping": counting the breath already corresponds to the gate of counting, and these are three wondrous gates. Regarding "there are three kinds of breath": if based on the Chanmen, three kinds are explained, namely counting the breath, following the breath, and contemplating the breath. Here, in terms of the gate of contemplation, there is a distinct correspondence; therefore, the gate of stopping is placed within the expedient of counting the breath, and according to the appropriateness of the meaning, stopping means not thinking of counting or following, but bringing the mind into stillness. Because stopping is cultivated in reliance on counting and following, the gate of stopping is now placed within counting the breath. Impurity discriminates the six types of greed, cultivating contemplation for each; loving-kindness discriminates the nine grades, bestowing bliss upon each one. Because these two lean toward the meaning of contemplative illumination, they correspond to the wondrous gate of contemplation. Regarding "the expedient of conditioned arising is the gate of returning": conditioned arising destroys views such as annihilation and permanence, and the gate of returning is to reflect back upon the source of the mind. Examining the mind through the four propositions until it cannot be apprehended destroys views such as annihilation and permanence; thus one knows that conditioned arising is precisely the gate of returning. Since mindfulness of the Buddha applies to the three bodies, mindfulness of the dharmakāya now corresponds to the gate of purity. Because in the gate of purity defilements of false conceptualization do not arise and the mind is without reliance, this is precisely seeing the principle of the dharmakāya. From "Further combining" below, what can counteract is paired with what is counteracted, concluding to form the three obstacles. Regarding "counting the breath is retribution wind" and so forth: the Chanmen states, "Among the equal portions, the disorderly phenomena of vitarka and vicāra are precisely the coarse four skandhas; therefore they are called the retribution obstacle." Regarding "loving-kindness, impurity, and conditioned arising": this means loving-kindness counteracts anger, impurity counteracts greed, and conditioned arising counteracts delusion. These three poisons are precisely the affliction obstacle of habitual causes. Mindfulness of the Buddha counteracts obstacles to the path, which is the karma obstacle; the commentary is completely deficient in its text here. > — English (machine translation) (machine translation) - [Previous: 4.23](https://indike.org/pramana/in.bauddha.taisho.1801.4.23) - [Next: 4.25](https://indike.org/pramana/in.bauddha.taisho.1801.4.25) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1801.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.4.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.4.24](https://indike.org/pramana/in.bauddha.taisho.1801.4.24) · Pramāṇa