請觀音經疏闡義鈔 3.20

3.20

In "uniting with elimination" and so forth: it symbolizes that the poisonous afflictions eliminated are also ten different kinds. For example, just as the first practitioner uses incense to symbolize the cessative goodness of non-killing and so forth, foul odours should symbolize the karma of the four evil destinies, up to the tenth practitioner for whom the ignorance severed at the second abiding stage is the foul odour. From "the reason why" onward: regarding the sequence of the three karmas, body should come first, then speech, and lastly mind. But that the sūtra text places mind second is because one must first set one's intention. "Invoking with silent mindfulness" means an invocation through vow. In "without wind" and so forth: having sound is called wind; attending to it causes scattering. Being knotted and stagnant is called gas; attending to it causes obstruction. Inhalation and exhalation not being complete is called panting; attending to it causes fatigue. Lacking sound, lacking stagnation, with inhalation and exhalation both unhindered is called breath; attending to it brings samādhi. The Chanmen clarifies the application of breath with three differences: one master teaches fastening the mind and counting exhalations, one master teaches counting inhalations, and one master teaches counting without restriction to inhalation or exhalation. One simply adopts what is suitable: if one enters samādhi without error, then one applies it; neither allows counting both inhalation and exhalation together. Practitioners wishing to practice this method should take counting breaths as their focus. In "ten breaths make one mindfulness": the single gate of counting breaths has cultivation and realization. Counting peacefully and slowly from one to ten, holding the mind to the count without letting it run astray, is called cultivating the count with an aware mind. Going spontaneously from one to ten without applying effort is called realizing the count.