請觀音經疏闡義鈔 3.16

3.16

Regarding "throwing the five limbs to the ground": the two elbows, the two knees, and the crown of the head are all parts of the body, and all reach the ground. Regarding "the fundamental substance of sentient beings is one": the mind-nature of sentient beings is not distinct from the Buddha's, hence it is said that the substance is one. The meaning is like that of father and son, connected by natural affinity. The character "mother" is an error. Since a son bowing to his father expresses gratitude, sentient beings bowing to the Buddha has the same meaning. "Sarvajña": translated here as the characteristic of all-knowledge. Internally contemplating that the mind-nature unites with the fruition wisdom; separating from sarvajña means the mind follows deluded objects. Regarding "uniting with the constant principle": uniting with the principle of the five constants. "Violating principle" means violating the principle of the five constants. Regarding "precepts are material form": this should read "material form is the precept dharma"; the text has inverted it in error. Regarding "the unmanifest is hidden and secret": because the manifest gives rise to the unmanifest, it does not correspond with either form or mind, but is subsumed under the third category; hence it is called hidden and secret. Regarding "left is yin and right is yang": left, right, yin, and yang depend on spatial orientation; southeast belongs to yang, and northwest belongs to yin. In the etiquette of this land, rulers, fathers, and teachers face south, so that left is east and right is west; thus the left is yang and the right is yin. In the etiquette of the western land, all three face east, so that left is north and right is south; hence the left is yin. The Nirvāṇa Sūtra says, "For example, of the four directions, the north is supreme." Supreme means the left. Conceptualizing and manifesting are like the brightness of yang; mental contents of thinking remaining internal are like the darkness of yin. Regarding "the five consciousnesses are in the head": eye, ear, nose, and tongue are all in the head; although the body extends throughout the physical form, the head is also the body. Regarding "pingyi": yi means to stand. Regarding "called delusion": not being merged with principle and wisdom, solely following the grasping of the deluded self's cognitive intellect, this means the entire dharmatā becomes fundamental ignorance. The "five skandhas of appropriation" are precisely the five yakṣas. Regarding "if one relies on up to the ground of the mind": this is the meaning of throwing oneself to the ground in homage. The names of the five divisions of the Dharma body are common to both the Mahāyāna and the Hīnayāna; here the intent is in the Mahāyāna, yet the meaning also encompasses the Hīnayāna, in order to apply to all ten kinds of practitioners. Regarding "the wisdom that realizes emptiness": the wisdom that realizes the emptiness of dharmas. Regarding "the compositional factors skandha incurs burdens": the Commentary on the Śataka Śāstra says, "The primary mind apprehends general characteristics, while mental factors apprehend specific characteristics. When consciousness first arises, it only cognizes general characteristics such as blue; next, taking up the image of the object is the mind of perception; next, receiving the objective realm is the mind of feeling; next, generating defilements such as greed and producing action is the mind of compositional factors." The previous three are merely indeterminate and unable to generate karma; since the compositional factors form karma, they are said to incur burdens.