請觀音經疏闡義鈔 3.30

3.30

"Eight intentions are derived from the sūtra text": The first and eighth were established by the doctrinal teachers based on sense: taking refuge after the extinction [of the Buddha] necessarily depends upon images and so forth, therefore one must adorn the place of practice and lay bare one's faults and transgressions. In this sūtra there is no text [for this]; although there are words about breaking obstacles, that naturally reveals the powerful function of the sūtra. Hence these two intentions were added by the doctrinal teachers. "Equipped with both phenomenon and principle": As explained in the previous commentary, throwing the five limbs and so forth are all understood in terms of principle; thus we know that in terms of principle they are subsumed under non-arising. "And so on": This means that these ten intentions temporarily follow the ancient teachers. If based upon our school, the ten intentions differ slightly. The present master follows the sūtra, placing the willow branch after the invocation; the ancients placed the invocation at the end. The tenth was seated meditation; presently it is made into reciting the sūtra, because the fourth, counting the breaths, is already seated meditation. Since reciting the sūtra was lacking, it is now added. The ancients merely saw that the sūtra says "counting the breaths and tying the mindfulness," and further below says "cultivating the five gates of dhyāna," so they took counting breaths and seated meditation to be two headings, not knowing that counting breaths is precisely the one gate of counting breaths among the five gates. The ten intentions of our school are fully present in the Bailu. However, as for the gate of practice of this sūtra, among the four kinds of samādhi, it is the neither-walking-nor-sitting samādhi, also named the samādhi following one's own will. Yet when considered in terms of cultivating practice across the various sūtras, although the phenomenal rituals differ, the contemplation on principle is not different. The phenomenal rituals each follow the various teachings, but the contemplation on principle equally employs the ten vehicles. Were it not for the ten vehicles, one would ultimately arrive nowhere. Therefore, in the "Cultivating the Great Practice" of the Zhiguan, the phenomenal ritual is extensive while the contemplation on principle is brief; in the "Correct Cultivation", the contemplation on principle is extensive while the phenomenal ritual is brief. The subsequent contemplation on principle must make use of the preceding phenomenal ritual, and the preceding phenomenal ritual must make use of the subsequent contemplation on principle; although the texts present them alternatively, their application is concurrent. The present commentary is merely for explaining the sūtra; as for cultivating practice, one must rely on the Zhiguan.