請觀音經疏闡義鈔 4.30

4.30

第三審者，分經為五：初斯那問、二身子答、三聞法悟道、四身子白佛、五述成功用。經「即從座起」者，《禮》云「請益起，請業起。」斯那備其儀，故從座起。此則二土之禮玄同也。「即有三種」者，謂順色、違色、平平色。「初一念時」等者，即是心王了其總相。謂識創起，但緣青等總相，故云初一念時也。以未與貪等相應，故名「獨頭」。《輔行》云「直爾障理，名獨頭無明。」「一念轉」等者，即是心所，了其別相。謂次取境像，即心想也。次領納前境，即是受心。次起貪等煩惱造作，即是行心。故云一念轉等。《輔行》云「與諸使合，名相應無明。」「若順」下，示相應相無記，即癡也。「不令三種心起」者，雖對三色，以數息故，則貪瞋癡心不起。《毘曇論》明三藏有門，見空如《成論》即三藏空門。於四門中略舉二門，此約聲聞乘也。「若觀」下，明一念十二因緣也。《大集》云「因眼見色而生愛心即是無明，為愛造業名行，至心專念名識，識共色行是名色，六處生貪是六入，因入求愛名觸，貪著心者名受，纏綿不捨名愛，求是等法名取，如是法生名有，次第不斷名生，次第斷故名死，生死因緣眾苦所逼名惱。乃至意緣法塵亦然。」此約緣覺也。不明菩薩者，略耳。「此六」等者，據法相應，先身、後意。今經文，先明意、後明身，故云「不次第」。

The third section, the detailed examination, divides the sūtra into five: first, [Upasena's] inquiry; second, Śāriputra's reply; third, awakening to the Path upon hearing the Dharma; fourth, Śāriputra reporting to the Buddha; and fifth, recounting the successful efficacy. As for the sūtra's [statement] 'he immediately arose from his seat', the *Book of Rites* says, 'When requesting further instruction, one rises; when requesting training, one rises.' Sena observed this proper etiquette, and therefore arose from his seat. In this way, the rites of the two lands profoundly coincide. As for 'there are three kinds', this refers to agreeable form, disagreeable form, and neutral form. Regarding 'at the very first single thought' and so forth, this is the sovereign mind grasping the universal characteristic. That is to say, when consciousness initially arises, it merely conditions the universal characteristic of blue and so forth; hence it says 'at the very first single thought'. Because it has not yet associated with greed and the like, it is called 'isolated'. The *Fuxing* says, 'Directly obstructing the principle is called isolated ignorance.' As for 'one thought shifts' and so forth, these are mental factors grasping the particular characteristics. That is to say, next grasping the image of the object is the mental factor of ideation. Next, receiving the prior object is the mind of feeling. Next, giving rise to afflictions such as greed and engaging in activity is the mind of formation. Hence it says 'one thought shifts' and so forth. The *Fuxing* says, 'Combining with the various latencies is called associated ignorance.' Regarding 'if agreeable' below, this indicates the associated state; indeterminate [nature] is delusion. As for 'not letting the three kinds of mind arise', although facing the three forms, by counting the breaths, the minds of greed, anger, and delusion do not arise. The *Abhidharma* expounds the gate of existence within the Tripiṭaka [teaching]; seeing emptiness as in the *Satyasiddhi* constitutes the gate of emptiness within the Tripiṭaka [teaching]. Out of the four gates, two gates are briefly cited; this is explained in terms of the śrāvaka vehicle. Regarding 'if one contemplates' below, this explains the twelve links of dependent origination in a single thought. The *Mahāsaṃnipāta* says: 'When the eye sees form and gives rise to a mind of craving, that is ignorance. Creating karma for the sake of craving is formation. Focusing the mind with single-minded attention is consciousness. Consciousness functioning together with form is name-and-form. Craving arising in the six sense bases is the six sense entrances. Seeking craving on account of the entrances is contact. The clinging mind is feeling. Entangling attachment that does not let go is craving. Seeking such dharmas is grasping. The arising of such dharmas is becoming. Unbroken continuity is birth. The cessation of continuity is death. Being oppressed by the various sufferings through the causes and conditions of birth and death is sorrow. It is likewise up to the mind conditioning mental phenomena.' This is explained in terms of the pratyekabuddha. That it does not explain the bodhisattva is merely an omission for brevity. Regarding 'these six' and so forth: in terms of the actual sequence of dharmas, the body comes first and the mind comes after. In the present sūtra text, it explains the mind first and the body after; hence it says 'not in sequence'.