請觀音經疏闡義鈔 4

English (machine translation) 4

Language: English

4.1

Composed by the Śramaṇa Shi Zhiyuan of Qiantang in the Song

○ The *Nirvāṇa [Sūtra]* says: 'Not abiding in the characteristics of dharmas or the characteristics of sentient beings is called unconditional compassion.' Not abiding in the two extremes is precisely the meaning of not consuming. Regarding 'conditioned by sentient beings and conditioned by dharmas': the *Nirvāṇa [Sūtra]* says, 'That which compassion takes as its object is all sentient beings; taking parents, wife, children, and relatives as the condition is called compassion conditioned by sentient beings. Not seeing parents and so forth, but seeing that all dharmas arise from conditions, is called compassion conditioned by dharmas.' Thus, although compassion conditioned by sentient beings does not consume emptiness, it consumes existence; although compassion conditioned by dharmas does not consume existence, it consumes emptiness. Therefore it says, 'They all have demarcations.' Regarding 'unconditional compassion has no demarcation': it is because it does not attach to the two extremes. Ashes can remove dirt; ashes are like the five contemplations, and dirt is like greed and so forth. When greed and so forth are eliminated, it is called bathing and becoming pure. The *Shuowen* says: '*Zao* means washing hands; *yu* means bathing the body.' Regarding 'the five pungent and acrid [plants]': Tripiṭaka Master Cimin said: 'Scallions, garlic, leeks, allium chinense, and asafoetida are the five.' Regarding asafoetida (*hingu*): Master Ying said: 'The Sanskrit pronunciation is corrupt; it should be *hingu*.' Cimin said: 'Its root is shaped like a turnip; when taken out of the soil it is pungent and foul-smelling. When Cimin arrived in that land in winter, he did not see its sprouts.' These five items are both pungent and fetid; thus the sūtra says 'the five pungent [plants] are foul-smelling.' There are things that are pungent but not fetid, such as ginger, mustard, and their like, which are not prohibited. The *Cang Jie Pian* states: '*Hun* means pungent vegetables. All things that are pungent and foul-smelling are called *hun*.' The *Jueding jing* states: 'If someone eats alcohol, meat, or the five pungent plants and enters a saṅghārāma, they will fall into the womb of a pig, and upon later obtaining a human body, they will constantly suffer from armpit odor.' Therefore, those who recite the dhāraṇī today must not eat them. Now, interpreting in terms of principle: the pungent flavor afflicting the tongue is like the suffering of the five aggregates. The fetid odor lingering overnight is like the afflictions and karmas arising within the five aggregates that can extend into the future; therefore it says 'having the truth of origin.' Regarding 'defilement' and so forth: this indicates that the above symbolism refers to the aggregate defiled by view and desire. The nine kinds of five aggregates are as recorded previously.

4.3

Regarding the sūtra's 'defilement of women': the *Great Treatise* (*Mahāprajñāpāramitopadeśa*) states, 'Although sexual desire does not harm sentient beings, it binds the mind moment after moment.' Since one seeks liberation, one must prohibit it. Regarding the sūtra's 'forever parting from suffering': the stage of resemblance parts from the suffering of fragmented [samsāra]; the true stage parts from the suffering of transformative [samsāra]. This refers to the distinct and perfect [teachings], and should also be understood as collectively verifying the preceding regarding the ten kinds of practitioners. Because Avalokiteśvara finished speaking the two dhāraṇīs, he comprehensively sealed and verified them; on this basis, Śākyamuni himself spoke the third dhāraṇī. Regarding the sūtra's 'comes to disturb this woman': this refers to ghosts stirring up her sexual desire. The *Āgama* states, 'There are also ghosts of sexual desire; when a ghost enters the mind, it causes licentiousness without restraint. Or the ghost causes anger, or causes perversion.' Disturb (rao, 嬈) is pronounced *niao* [nai-liao cut]. The *Shuowen* states: 'It means to tease playfully.' Guo Pu said: '*Rao* means to tamper with.' Regarding the sūtra's 'entering a good realm': among the ten kinds of persons, the remaining nine are all called good realms, up to the Buddha alone being called good. Regarding the sūtra's 'evil ghosts are eliminated and subdued': Avalokiteśvara possesses both majestic power and grace; if they do not cherish grace, then they fear majesty, which is why they are eliminated and subdued.

4.4

Regarding the sūtra's 'the three obstacles are forever ended': there are two kinds of three obstacles. First, the three obstacles of fragmented [samsāra]: views and thoughts are the affliction obstacle; afflictive karma is the karma obstacle; birth within the three realms is the retribution obstacle. Second, the three obstacles of transformative [samsāra]. This also has two: first, the three obstacles of upāya: [ignorance like] sand on the shore is the affliction obstacle; uncontaminated karma is the karma obstacle; transformative birth-and-death is the retribution obstacle. Second, the three obstacles of true retribution: the affliction of fundamental ignorance is the affliction obstacle; karma that is neither contaminated nor uncontaminated is the karma obstacle; transformation in that land is the retribution obstacle. This dhāraṇī can cause one to reach the ultimate quiescent light; therefore it says that the three obstacles are forever ended. Regarding 'the prison fire of the three realms': the three realms confine practitioners like a prison, and impermanence is like fire. Regarding 'all sufferings': the three realms of fragmented [samsāra] have the five and eight sufferings; the three realms of transformative [samsāra] have the sufferings of sand-like ignorance and fundamental ignorance. Regarding 'the four hundred and four illnesses': when one great element is out of harmony, one hundred and one illnesses arise; the four great elements combined make four hundred and four illnesses. Beyond the realms, obstructing the four virtues should be taken as the illness. Regarding 'entering battle and fighting': if explained in terms of principle, it is fighting together with the aggregate māra, the affliction māra, and the death māra.

4.5

Regarding the sūtra's 'flying like a hawk or falcon': the *Yijing* says, 'The king uses it to shoot the falcon upon the high city wall.' Kong Yingda said: 'The falcon is a rapacious bird, belonging to the genus of the goshawk and sparrowhawk.' Here it clarifies that Avalokiteśvara descends in response like that bird flying, speaking of his swiftness. Regarding the sūtra's 'prison' (lingyu, 囹圄): pronounced *ling* and *yu*. The *Guangya* says: 'The Xia called it *tai*; the Yin called it Youli (pronounced *you*), which is where King Zhou detained King Wen; the Zhou called it *lingyu*. They are all alternative names for a prison.' The *Zhouli* says: 'Prisons first began with the three kings.' The *Shiming* says: '*Ling* means to take into custody (*ling*); *yu* means to restrain (*yu*). It means taking prisoners into custody and restraining them.' Regarding the sūtra's 'and various penalties and punishments': these are the five penalties and the five punishments. The 'Royal Regulations' [of the *Liji*] states: 'A penalty (*xing*, 刑) is a mold (*xing*, 侀). *Xing* means completed; once completed, it cannot be changed.' The *Shuowen* says: 'The greater crimes are called *xing*; the lesser crimes are called *fa* (punishments).' The *Guangya* says: '*Fa* means to suppress and subdue.' The 'Punishments of Fu' in the *Shangshu* states: 'Where the five penalties are doubtful, determine by the five punishments.' Kong Anguo's commentary says: 'When not clearly verified, meaning it does not warrant the five penalties, one should determine by the five punishments.' The five penalties: tattooing the forehead with black ink is called tattooing (*moxing*); cutting off the nose is called excision (*yixing*); amputating the feet is called foot-amputation (*feixing*); castrating a man or confining a woman is called castration (*gongxing*); the death penalty is called grand execution (*dapi*). Nowadays, whipping, beating with the heavy stick, penal servitude, exile, and death are the five penalties. The five punishments are paying copper to redeem crimes. The *Shangshu* states: 'Where the penalty of tattooing is doubtful, pardon it; its punishment is one hundred *huan*,' and so forth. Nowadays, whipping, beating with the heavy stick, and penal servitude each have five grades; exile has three grades; the death penalty has two grades; and redemption with copper each has a specific number of catties. Regarding 'passing one day, etc.': this clarifies the duration of suffering affliction. [This concludes] the third dhāraṇī.

4.7

The passage praising the function is divided into three: the first is the response capable of eradicating suffering; the latter two are the capacities capable of practice. Moreover, the first is transforming others upon the fruit; the latter two are one's own practice in the cause. Furthermore, the six paths are the realm contemplated; the six wondrous [gates] are the contemplation that contemplates; the six sense faculties are the afflictions to be destroyed. Therefore, these three passages of the sūtra do not go beyond capacity and response, self and other, and each treating the realm, contemplation, and affliction.

4.8

Regarding 'reciting the names of the Three Jewels is the six-syllable phrase': this refers to Buddha, Dharma, and Saṅgha, with each Jewel having two syllables. As for the Three Jewels being three syllables, it refers to simply saying Fo, Fa, and Seng. If taken as these six syllables, it points to the previous two masters. Regarding 'it is found everywhere': the previous two rounds of dhāraṇī both recite the Three Jewels, so they should both be named the six-syllable phrase. Regarding 'the opening and closing text': the opening is the statement of the section, and the closing is the concluding phrase. Regarding 'the six wondrous [gates]': these six successively interconnect and can reach the true and wondrous nirvāṇa, hence they are called the six wondrous gates. Regarding 'convenient in meaning': the twenty-five states of existence and the six paths differ only in generality and specificity. Since the *Great Sūtra* (*Mahāparinirvāṇa-sūtra*) uses the twenty-five samādhis to destroy the twenty-five states of existence, its meaning tallies with the present sūtra's six-syllable phrase countering and destroying the six paths; hence it says 'convenient.' The reason for explaining these three kinds of phrases is that although the three kinds differ, they do not depart from destroying existence. The first is destroying existence to transform others; the latter two are destroying existence in one's own practice. Within one's own practice, the first is the contemplation that destroys existence; the latter is the affliction within existence. That is, within the six paths, each possesses the six sense faculties, and the six sense faculties all give rise to the three poisons. From this we know that the three kinds of six syllables do not depart from the meaning of destroying existence in the *Great Sūtra*. Regarding 'six appearances': the three places each bring out an opening statement and a concluding phrase. Regarding 'after reciting the verses': 'verse' (偈) should be 'dhāraṇī' (呪), an error of character. Regarding 'the later concluding phrase says' and so forth: this is the sūtra saying, 'Addressing Ānanda: "This six-syllable phrase... if someone hears it, they obtain great good benefits."'.

4.9

Regarding "the six destinies are the gates of the six characters," the character "gates" (門) in the text is superfluous. Regarding "countless varieties," it is like the human destiny where nobility and baseness, foolishness and wisdom, beauty and ugliness, are each different. If the human destiny is thus, the rest are all modeled upon this; this is the meaning of sections, paragraphs, sentences, and clauses. Regarding "also illuminating the true nature of the six destinies," it means illuminating that the three obstacles in the six destinies are identical to the three virtues. This explains the meaning of "warding off and maintaining" in terms of one's own practice. Eradicating the three obstacles is "warding off"; realizing the three virtues is "maintaining"; hence it says "obtains the dhāraṇī," and so forth. Regarding "Is there a self or not?", this was asked by Kāśyapa in that sūtra. "The reply states" refers to the Buddha's reply. "The self is the Buddha-nature" refers to the genuine self. Regarding "fathoming this nature of principle," one thoroughly fathoms the three truths, [realizing that] sentient beings and buddhas are not different. Bodhisattvas partially reveal it, whereas all buddhas do so completely; and being able to interdiffuse principle and phenomena, they manifest universally through all gates; hence it says "and attains self-mastery." From "Therefore, [they] are able to..." downward, it explains warding off and maintaining in terms of transforming others. Because they have personally verified it, they are able to transform others, which also stems from the mutual pervasion of the essential nature of self and others.

4.10

Regarding "the destiny of the devas has little suffering," this means it is not completely without suffering, but merely has less than the other destinies. For example, the desire devas have the suffering of the five signs of decay; the four dhyānas have the suffering of being unable to enter dhyāna quickly; the four immaterial realms have the suffering of the four minds. The "eight adversities" are: the three evil destinies make three; fourth, the Northern Continent; fifth, the long-lived devas; sixth, before or after a Buddha; seventh, worldly wisdom and eloquence; and eighth, being deaf, blind, mute, or crippled. Regarding "the word 'all'," and so on, since it says "all," what is not encompassed? It leaves behind even the suffering of the two kinds of birth and death, how much more so the heavenly destinies?

4.11

In the sūtra, "fruits and ground-melons" (果蓏): the Shuowen says, "What grows on trees is called guo (fruit); what grows on the ground is called luo (ground-melon)." Ying Shao states: "The fruit of trees is called guo; the fruit of herbs is called luo." Zhang Yan states: "Those with stones are called guo; those without stones are called luo." In the sūtra, from "loss and destruction" downward, it shows the aspects of calamity and retribution. In the sūtra, "welcomed back to their native land": losing wife and children and losing wealth and property were due to the downfall of their country; now that they are welcomed back, the other matters are naturally regained. In the sūtra, "kumbhāṇḍa" (鳩槃茶): here translated as "jar," or translated as "winter melon," because their private parts resemble a jar or the like; they are malevolent bewitching spirits. In the sūtra, "towering" (巍巍): an expression for high and grand; the Analects states, "Towering was the manner in which Shun and Yu held the empire!" In the sūtra, "asura": a means "non-", and sura means "deva"; they are "non-devas." Moreover, sura means "handsome"; they lack handsomeness. Regarding "from this world," and so forth, it is based on the demarcation of the sūtra. From "Ānanda, you should know" onward, it now points directly to the text on gains and losses, hence it says "from this world," and so on. "Loss" means losing evil, which is the meaning of "warding off." "Gain" means gaining good, which is the meaning of "maintaining."

4.12

Regarding "like the forbearance of non-arising," the Pañcaviṃśati states, "The dharma of non-arising is itself the Buddha." This has the same meaning as dhāraṇī, but it also extends to the causal stage. Regarding "resembles the initial stage," it resembles the stage of purity of the six sense faculties, returning from the provisional to enter emptiness. It does not dare to make a definitive judgment, hence it says "resembles."

4.13

In the sūtra, "auspicious phrases" refers to the dhāraṇī. In recent editions of the sūtra, below "the hands emit fragrant, colored milk," there is the superfluous phrase, "those who are pressed by hunger and thirst"; ancient editions do not have it at all. When Zhizhe quotes it across various texts, he also lacks this phrase. In the sūtra, "wisdom of good accumulation" refers to sarvākārajñatā (knowledge of all aspects). In the sūtra, "as if saving one's head on fire": the Suvarṇaprabhāsa states, "Just as when a man or woman's head is on fire or clothes are on fire, they hasten to extinguish it quickly, and if the fire is not yet extinguished, they cannot rest even for a moment; repentance is also like this." Here, the character ran (然) means to burn (燃). Moreover, the Mahāprajñāpāramitopadeśa explains the simile of the jackal saving its head, called "saving the head on fire"; in that case, the character ran is a grammatical particle. In the sūtra, "cold forest" (寒林) refers to a śītavana (charnel ground). The Mahāsāṃghika Vinaya states: "This forest has many corpses; when people enter, it is dreadful, like cold. Those who cultivate dhūta practices mostly dwell in this forest because it is easy to contemplate impermanence." Śreṇika was probably such a person! In the sūtra, "countless" (無央數): in Sanskrit, asaṃkhya; translated here as "countless." The Songs of Chu states: "The time is not yet ending (wei yang)"; Wang Yi said: "Yang means exhausted."

4.14

From "contemplating the mind" downward, it explains the channels of the mind in detail. Herein, it first takes the physical flesh-heart as the object of causes and conditions; next, it contemplates the mind of cogitation and awareness in order to accomplish the threefold contemplation. The "heart of red flesh" is the physical flesh-heart. In the Saddharmasmṛtyupasthāna-sūtra it is like a lotus flower opening by day and closing at night; this is this heart-organ. Secular books call it the "square inch," because this heart-organ is only one square inch. Yet it is where cogitation and awareness reside; therefore, if the physical mass has a disease, cogitation and awareness become inverted. Regarding "the master of the entire body," the Tiwei jing states: "The mind is the great king; above is righteousness and below is benevolence, hence it dwells within a hundred folds." Therefore, all six divisions of the body depend on the mind. Regarding "contemplation of penetrating luminosity," it means that from the beginning of cultivation, one contemplates breath, form, and mind, thoroughly seeing all three without obstruction; hence it is called "penetrating luminosity." Moreover, skillfully cultivating this dhyāna can generate the six supernatural knowledges and the three clear knowledges; naming the cause by the effect, it is called "penetrating luminosity." This dhyāna has no separate stages; it is cultivated by turning back to the fundamental four dhyānas and four formless realms. In the present sūtra, "contemplating the mind and the channels of the mind" refers to this dhyāna. Its cultivation and realization are explained in detail in Fascicle 8 of the Ci di chan men.

4.15

From "If empty" downward, this takes the mind of cogitation and awareness to accomplish the contemplation of emptiness. Herein, it first establishes the object; next, from "the mind has no..." downward, it explains contemplation of all worlds—that is, the three kinds of worlds in each of the ten realms. Regarding "nothing is not made from the mind," the ten realms are what is made, and the mind is what makes them. What is made is entirely what makes; therefore, contemplating what makes encompasses all dharmas. "The various five aggregates" also refers to the ten realms. These are all texts from the Avataṃsaka Sūtra. From "the mind has no..." downward, it directly explains the contemplation of emptiness. Since the environments and beings of the ten realms all depend on the mind, when one contemplates the mind as empty, all dharmas are empty. Just as when felling a tree one reaches the root, then the branches naturally die. Saying that the mind is nonexistent, the mind does not exist, and the mind is empty all have the same meaning. Regarding "even the countless channels," this refers to the channels of the mind being distinct in each of the ten realms. From "the channels of the mind" downward, viewing the preceding emptiness and provisionality as together returning to the nature of mind, the three and the one are perfectly fused, hence they are all indeterminate. Regarding "neither empty nor provisional," because a single thought cannot be grasped, it is not provisional; because the hundred realms are vividly present, it is not empty; therefore, emptiness and provisionality are not separate from the nature of mind and the channels. Regarding "are also neither empty nor provisional," because all the channels are made by the mind, all the channels are identical to the mind; therefore, since the mind is identical to the Middle, the channels are also the Middle. Regarding "this is the perfect contemplation of the channels of the mind," it summarizes the preceding text, all becoming the perfect contemplation. From "practitioner" downward, and so forth: explaining through phenomena, it runs through undergoing painful retributions and cultivating the good dharmas of humans and devas; through the contemplation of emptiness, it runs through the two vehicles; through the contemplation of the provisional, it runs through the bodhisattvas of the three teachings. The fusion of the three contemplations fundamentally resides in the person of the perfect [teaching]; because the profound does not leave out the shallow, its meaning can comprehensively subsume them.

4.16

Regarding "If there is one who can contemplate...," and so forth, this explains the phrase "contemplating the mind and the channels of the mind." That which can contemplate is the character "contemplate"; that which is contemplated is "the mind and the channels of the mind." Since it says "one place," one is emptiness. "World" refers to the three kinds [of worlds], and "sounds" are the capacities and conditions, hence they belong to the provisional. Not being bound by the two extremes is called liberation, which is the meaning of the contemplation of the Middle. From "yet it also says..." downward, this resolves an implicit objection. The objection might be: If this sūtra text corresponds to the three contemplations, why does the concluding line say that one becomes an arhat? Therefore, it now explains: This is spoken in terms of the ten kinds of persons; the first two attain the path and become Hīnayāna arhats, up to becoming the arhats of the Mahāyāna perfect and sudden [teaching]. As the Lotus Sūtra says: "We are now true arhats, and should receive offerings from all among them." Thus it is clear that a person of the perfect [teaching] is also called an arhat; hence it says "there is no fault."

4.17

The detailed explanation of the sūtra text should be divided into two: first, from "how" downward, it explains the preliminary expedients; second, from "composed and serene" onward, it explains the cultivation and realization. "Methods of dhyāna" refers to the sequential gates of dhyāna (Ci di chan men). Saying "and so forth" means possessing the five conditions, reproaching the five desires, abandoning the five hindrances, harmonizing the five matters, and practicing the five dharmas, thus making twenty-five kinds. Therefore, the Chan men states: "'Expedient' is another name for skillful study and practice. When a practitioner practices skillfully amid the initial conditions, it is called an expedient." Regarding "both phenomenal and principle explanations," just as the Zhiguan explains expedients in terms of contemplating the mind, which is the explanation in terms of principle, the Chan men contains only the phenomenal explanation. Harmonizing the five matters means: harmonizing food so that one is neither hungry nor satiated; harmonizing sleep so that it is neither curtailed nor indulged; harmonizing the body so that it is neither loose nor tense; harmonizing the breath so that it is neither rough nor slippery; and harmonizing the mind so that it is neither sunken nor agitated. However, among these five matters, food and sleep are each harmonized outside of absorption, while the latter three are harmonized together within absorption. The present sūtra only shows the harmonizing together among the five matters. The three expedients are spoken from the essentials; the practitioner must be equipped with the twenty-five dharmas, fully as in the Chan men. Regarding "beginning with the three matters," and so forth, it directly clarifies the intention of the present sūtra in following the essentials. The Mahāsaṃnipāta Sūtra states: "At the time of the kalala, there are three matters: first, vitality; second, warmth; third, consciousness." The incoming and outgoing breath is called vitality. Not decaying and not rotting is called warmth, which is maintained by karma; because of the fire element, form such as earth and water does not decay or rot. The mind within this is called consciousness, which is the mind of awareness from moment to moment. When the three dharmas harmonize together, from birth to growth there is neither increase nor decrease. The foolish do not understand; among them, they falsely conceptualize a self, a person, and a sentient being, performing various karmic actions with minds generating defiled attachment, and due to inverted causes and conditions they transmigrate in the three realms—this is called delusion. If one traces back to their source, they do not go beyond these three dharmas—this is called understanding. Regarding "cultivating these six characters," this means desiring to cultivate the six subtle gates; hence one must use this as the preliminary expedient. "Uprighting the body" refers to the full lotus posture. Regarding "this pertains to precepts," precepts guard against bodily and verbal [misconduct], hence it is explained in terms of uprighting the body. Concentration regulates the scattered mind, hence it is explained in terms of "correcting the mind." Wisdom can discriminate moment to moment, hence it is explained in terms of "continuity."

4.18

Regarding "yang above and yin below," it is like heaven and earth; this is what is used in secular custom. From "the right is yang" downward, it directly explains the meaning of symbolic representation in the Buddhadharma. The right is yang and the left is yin, as noted previously. Regarding "wishing to take...," and so forth, yin represents concentration, and yang represents distraction; distraction is an obstacle to concentration; therefore, yin is placed above and yang below. Regarding "since secular custom has deportment," placing the left hand over the right hand is the secular deportment. From "this is..." downward, it shows that what is represented is coarse and rough—that is, the transgressions of the seven branches [of karma]. Regarding "from the provisional, displaying the real," zi (自) means "from." First placing the right hand below is like first setting forth the provisional; afterward placing the left hand above is like afterward displaying the real. Regarding "these precepts," and so on, among the ten kinds of persons, explaining wisdom is done only in terms of the persons, and further discrimination is needed. Within the stage of portioned [birth and death], seven persons are provisional and one person is real; within the stage of transformational [birth and death], one is provisional and one is real. Since wisdom is not equal, precepts and concentration are naturally distinct.

4.19

From "From one" onwards, it explains cultivation and realization. It is divided into three: first, it directly indicates the sūtra text. In this single section, the meaning of the six gates is fully provided in the sūtra. To discuss their operational characteristics in detail, they are completely presented in the Indeterminate Śamatha-Vipaśyanā and the Successive Gateways of Dhyāna. "This is the counting gate" means gathering the mind on the count without letting it race about and scatter; this is called cultivating the counting gate. "Achieving mindfulness of the breath" means the aware mind effortlessly proceeds from one to ten without adding exertion; at that time one should let go of the previous practice of counting and cultivate the following gate, with single-mindedness relying on and following the inhalation and exhalation of the breath. With conceptual mindfulness conditioning the breath, one knows the breath coming in and going out, and the mind abides in the breath as its conditioning object. Therefore the sūtra says, "without a scattered mind," etc. "Neither sluggish nor slippery" and so forth means that when cultivating cessation, one is not mindful of counting or following, but condenses and quiets the mind; hence it says "neither sluggish nor slippery," etc. The sūtra's "like an infant," etc., is an analogy for the characteristics of cultivating cessation being neither sluggish nor slippery. As for "infant" (yinger), the Cangjie Pian says: "A male is called er, a female is called ying." Here, ying generally applies to both male and female. The Shiming says: "The newborn of human beings is called an infant (yinger): the front of the chest is called ying; holding it before the chest and nursing it [is how the name came about]." "Further down are three gates": the sūtra text "from the tip of the heart to the tip of the nose" is the contemplation gate; "returning into the heart root" is the turning-back gate; "causing the mind to be clear and pure" is the purification gate.

4.20

From "Red flesh" onwards, it separately explains the contemplation gate. The sūtra's discussion of the meaning of the contemplation gate is just the pervasive illumination dhyāna. In accordance with what is taught in the Gateways of Dhyāna, there are cultivation and realization. Since this dhyāna has no separate stages, cultivation and realization are discussed still in terms of the four dhyānas. Now this sūtra text is precisely the realization characteristic of the investigation limb of the first dhyāna. The Gateways of Dhyāna explains three realization characteristics: initial realization, middle realization, and final realization. What the present sūtra explains—such as [being like] vaiḍūrya, neither blue nor yellow, etc.—resembles the middle and final two realizations. Those who wish to know this in detail, please consult that text. A beginner practitioner who wishes to cultivate and practice should, according to the sequence of the six gates, first cultivate the counting gate, which is just as the sūtra says: "calmly and slowly count from one to ten." When counting succeeds, one cultivates following; when following succeeds, one cultivates cessation; when cessation succeeds, only then does one cultivate contemplation. If considered according to what is suitable, cultivating whichever single gate involves no before or after.

4.21

"Four great channels" derives its name in contrast to small. Ten channels and a hundred channels are called small channels. Below "Tending toward the four," the Great Master's oral transmission states: "The heart is like a kumuda flower, with four petals joined together; each petal has ten markings, and channels interlace with each other." Therefore, at the tip of the heart there are forty channels. Because the oral transmission directly instructs beginners, it only mentions forty, and does not mention four hundred and forty. The sūtra says, "take one central channel"; the oral transmission states: "It goes straight tending toward the navel and is called the udāna wind." Udāna means middle; hence this channel is called the central channel. "Further take," etc., means that the central channel goes straight down tending toward the navel, and comes out again from the navel to reach the ten channels of the head. Therefore the sūtra says, "issuing from the great channel and reaching beneath the tongue." The oral transmission states: "As for the breath, exhaling it issues from the navel; inhaling it reaches the navel and ceases." Now it explains that the exhalation reaches the tip of the tongue; hence it takes the upper forty channels combined with the four great channels, making fourteen. "From tongue to nose": ying (應) should be cong (從, from); it is a scribal error. This explains the sūtra text: "issuing from the tongue channel, and so on up to reaching the tip of the nose, returning into the heart root and going straight toward the navel, like the flowing and pouring of rivers and oceans." The oral transmission states: "The channels in the body are like the hundred streams communicating with the sea," which is this. The liver belongs to wood, so its qi is blue; the lungs belong to metal, so they are white; the spleen belongs to earth, so it is yellow; the kidneys belong to water, so they are black; the heart belongs to fire, so it is red. "This is an abbreviation" means that the sūtra does not say "not red." "The various qi gather at the nose," etc., means that the various qi are the channel qi of the five visceral organs. When reaching the nose, they lose their original colors such as blue and are merely translucent like vaiḍūrya, not of the five colors. "The breath is subtle, eight inches": this explains the sūtra text's "straight and long, eight inches." Eight inches refers to the subtlety and fineness of the exhalation, not coarse or gross. Straight means upright, not oblique or crooked. "Assisting the scattered": the Guangya says, "Jiang means to support." The Shiming says, "Jiang means to encourage." Now, with the breath of eight inches, one supports, encourages, and protects against scattering and disturbance. "Manifesting the eightfold noble [path]": because the number eight is equivalent. The sūtra's "reaching the tip of the nose": this breath issues from the mouth and enters through the nose. The sūtra's "returning into the heart root": because this breath enters again through the nose and reaches the heart organ. This is the turning-back gate. The Indeterminate Śamatha-Vipaśyanā says: "Cultivating turning-back: once one knows that contemplation arises from the mind, if one follows the objective realm, this fails to converge with the fundamental source. One should turn contemplation inward to contemplate the mind." Here saying "returning into the heart root" precisely corresponds to the meaning of turning contemplation inward to contemplate the mind. The sūtra's "causing the mind to be clear and pure": this is the purification gate. The Indeterminate Śamatha-Vipaśyanā says: "Cultivating purification: knowing that form is pure, one does not give rise to false thoughts and discrimination. Sensation, perception, volition, and consciousness are also like this. Quelling the defilement of false thoughts, quelling the defilement of discrimination, and quelling the defilement of grasping at a self—this is called cultivating purification. To sum up the essentials: if one can make the mind as fundamentally pure, this is called cultivating purification." This is the meaning in the present sūtra of causing the mind to be clear and pure. Yet each of the six gates has cultivation and realization, combining to make twelve. Therefore the Ruiying [benqi jing] says: "Traveling and resting in three and four, giving birth to twelve." "The intention of the ten headings": that is, when the Great Master was at Waguan Monastery in Jianye, he briefly set forth this method for the Minister of Personnel Mao Xi as ten headings, titled Indeterminate Śamatha-Vipaśyanā, which is what is now entitled Six Wondrous Dharma Gates. The ten headings are: first, separately correlating with the various dhyānas; second, successive mutual arising; third, following what is suitable; fourth, counteragents; fifth, mutual inclusion; sixth, shared and distinct; seventh, rotation; eighth, contemplating the mind; ninth, perfect contemplation; tenth, characteristics of realization. What the present sūtra text clarifies is merely the intention of the second heading. "If this" onwards distinguishes the contemplation gate of this sūtra. "Therefore it is called shared": because it is explained generally and pervasively, not yet differentiating the three vehicles. From "Now the three" onwards: since it has not yet been opened and revealed, the differentiated characteristics of the three vehicles must be indicated; thus the later distinct [teaching] must follow to reveal the preceding shared [teaching].

4.22

The sūtra's "valiant jeweled banner": destroying the obstacle of afflictions, it is therefore called valiant; supremely precious, it is called jeweled; towering above, it is called a banner. The sūtra's "shi" (駛) means swift. "If impermanence," etc., means that other sūtras perhaps contemplate impermanence first. "Therefore there are three explanations": the characteristics of the five gates are not explicitly discussed in the sūtra, and the Buddha's intention is difficult to fathom, so three explanations are made. "Cessation at five places," etc.: the Indeterminate Śamatha-Vipaśyanā states: "As for cessation being a wondrous gate, because the practitioner brings the mind to rest through this, the dhyānas of the five wheels successively manifest: first, the earth wheel, which is the stage not-yet-arrived; second, the water wheel, which is the manifestation of the roots of various meditative concentrations; third, the space wheel, which refers to persons of the five upāyas realizing that causes and conditions have no self-nature, like empty space; fourth, the golden sand wheel, which is liberation from views and thoughts, the non-attached correct wisdom like golden sand; fifth, the vajra wheel, which is the ninth path of non-obstruction, capable of completely severing the fetters of the three realms forever, realizing the knowledge of exhaustion and knowledge of non-arising, and entering nirvāṇa." The collective designation as wheels borrows its name from an analogy. The Gateways of Dhyāna states: "A wheel means revolving; just as when a worldly wheel turns, it leaves here and reaches there." Since the sūtra text says "tying mindfulness to each joint," tying mindfulness is the cessation gate, and the cessation gate gives birth to the five wheels; therefore it says, "this is precisely its meaning." Now clarifying the single gate of mindfulness of the Buddha: yet regarding the five-gate dhyāna, the dhyāna sūtras and the Abhidharma treatises differ in their presentations. The present master specifically adopts the dhyāna sūtras, and therefore takes the single gate of mindfulness of the Buddha without explaining the upāya of the realms, because the present sūtra itself says "attaining the samādhi of mindfulness of the Buddha." The "remaining" lower four gates are identical across both sūtras and treatises. "Loving-kindness," etc., refers to taking along what they counter, meaning mindfulness of the Buddha counters sleepiness that obstructs the path, counting the breath counters scattering, and so forth. "Whereas the Abhidharma," etc., directly clarifies that the five gates of that treatise differ from the present sūtra. The five gates of the present sūtra can precisely harmonize with the dhyāna sūtras, because both contain mindfulness of the Buddha. "The upāya of the realms breaks view of self": that treatise says, "For practitioners attached to views, through the upāya of the realms—foolish worldlings do not understand, and past karma and afflictions accumulate in the five aggregates, so that conditioned by them they impute a self—one should, in one's own body, by means of the upāya of the realms, contemplate the characteristics of the various natures and karma, namely the six realms of earth, etc. That earth realm is moistened by water and not separated; that water realm is held by the earth realm so it does not flow away; the fire realm ripens it so it does not decay; the wind realm moves it so it grows; the space realm is empty so food can enter and exit; and because of the consciousness realm there is action. Because of multitude of conditions, one knows there is no self." "Completing the five gates with counting breaths, etc.": "etc." includes impurity, causes and conditions, and loving-kindness, and thus lacks mindfulness of the Buddha. "It is simply causes and conditions," etc., means that the upāya of the realms breaking the self in the Abhidharma is merely the meaning of the contemplation of causes and conditions in the dhyāna sūtras. This is because causes and conditions are of three kinds, each breaking something different: first, causes and conditions across the three periods of time break [views of] annihilation and permanence—because the three periods are continuous, it is not annihilated; because the three periods alternate and decline, it is not permanent. Second, causes and conditions across two periods of time break [the view of] self, meaning that the present and future two periods are complete with the twelve links: giving rise to craving toward the father and anger toward the mother is called ignorance; regarding the father's semen as one's own is called volitional formations; from the consciousness link down to the old age and death link, it is identical with the three periods. Third, breaking nature in a single thought-moment, as explained in the note below. Thus we know that all three of these are attachments to various wrong views and do not escape samsāra, and so are collectively named ignorance. Hence causes and conditions breaking ignorance already fully possesses the meaning of breaking the self. For the five gates in the Abhidharma to explain the upāya of the realms breaking the self becomes tedious and lengthy, and regarding the destruction of obstacles to the path, it still lacks mindfulness of the Buddha. Therefore, only by relying on the dhyāna sūtras is it complete, and thereby conforms to the meaning of the present sūtra; hence it says "therefore using mindfulness of the Buddha," etc. "Impermanence," etc.: the first three are as explained in the commentary previously. "Selflessness" means not being attached to the contemplating subject. "Quiescence and cessation" means inquiring into the contemplating subject until it is unobtainable.

4.23

"If five" onwards: the sūtra says, "From head to foot, in each and every joint, cause mindfulness to be tied." The head and so forth are form; tying mindfulness is concentration. Furthermore, the five wheels manifest due to cessation, and thus belong to concentration. "Employing concentration and wisdom together": bringing the mind to rest in the five places is concentration; contemplating in the five places is wisdom. Moreover, counting the breath is concentration; the remaining four are wisdom.

4.24

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.

4.25

Regarding "three kinds of vitarka and vicāra": First is vitarka and vicāra in a clear and sharp mind, meaning that when cultivating samādhi, among the three poisons there is no specific object, yet it focuses on greed, on anger, or on delusion, and the matters focused upon are distinct and clear. Second is vitarka and vicāra in a half-clear and half-dark mind: when clear, vitarka and vicāra grasp specific objects without thoughts resting; when dark, it is non-defined, blank and staring, without any comprehension. Third is vitarka and vicāra in an entirely sunken and dark mind, meaning that although the mind is darkened as if in sleep, it intensely clings to conditions, with vitarka and vicāra not resting. Regarding "there are three counteragents": For the clear and sharp one, one teaches counting the breath; the method of counting the breath involves keeping count within a sunken and deliberate mind, which can counteract sharpness. For the half-dark and half-clear one, one should teach following: following the breath in and out allows the mind to constantly rely on the breath. If one merely counts the breath, there is the fault of fostering darkness; if one merely contemplates the breath, there is also the fault of fostering disorder, which does not illuminate a skillful counteragent. For the sunken and dark one, one should teach contemplating the breath: searching for its root and source, going out without dispersing, coming in without accumulating; not seeing any mark of samādhi, the eye of the mind immediately opens, destroying the sunken darkness. Below "anger has three kinds", the text is missing, with the note saying "and so forth". Regarding the "three kinds": First is irrational anger, meaning that when cultivating samādhi, thoughts of anger suddenly arise, without asking whether it is reasonable or unreasonable, or whether another has committed an offense or not. Second is reasonable anger, meaning that someone outside truly comes to disturb and annoy. Third is dispute anger, meaning taking one's own understanding as right and what others say as wrong; since what the other says does not accord with one's own feelings, thoughts of vexation arise in the mind. Regarding "desire has internal and external": it is precisely from these internal and external aspects that three kinds are formed. First is external greed and desire, meaning that when cultivating samādhi, a mind of greed and desire arises: a man focuses on a woman, a woman focuses on a man, grasping their physical forms and appearances. Second is internal and external greed and desire, meaning not only being greedy for external men and women, but also focusing on one's own physical appearance, stroking the head and rubbing the neck with thought-by-thought defiled attachment. Third is omnipresent greed and desire, meaning not only cherishing internal and external direct retributions, but also giving rise to greed toward all dependent retributions of the five sense objects. Regarding "delusion has annihilation, permanence, and inherent nature": these are also of three kinds: first is positing annihilation and permanence, second is positing existence and nonexistence, and third is positing worldly primary nature. All three of these are attachments to various heterodox views that do not transcend birth and death; therefore they are generally called delusion. As for annihilation and permanence: examining the three periods of time, if one claims they cease, one falls into annihilation; if one claims they do not cease, one falls into permanence. As for existence and nonexistence: it means wondering whether phenomena such as the self and the skandhas are definitely existent, definitely nonexistent, or even neither existent nor nonexistent. As for worldly primary nature: it means that because subtle atoms exist, real phenomena exist; because real phenomena exist, the four great elements exist; because the four great elements exist, provisional designations and various worlds exist. Regarding "karma has sunken, floating, and evil realms": evil karma that obstructs the path also has three kinds: First is the obstacle of sunken darkness and blockage, meaning that when cultivating samādhi, one is sunken in dark sleep, non-defined, blank and staring, without distinct knowledge, obstructing all dhyāna-samādhis. Second is the obstacle of thinking evil thoughts, meaning that although not sunken in darkness, thoughts of evil arise in the mind, or one thinks of desire-realm dharmas, the ten unwholesome deeds, the four grave offenses, the five heinous sins, violating precepts, returning to lay life, and such matters. Third is the obstacle of harassment by sensory realms, meaning that the body suddenly suffers pain, perceiving oppressive events, seeing external realms such as persons without heads, hands, or feet, or seeing various evil signs in dreams.

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請觀音經疏闡義鈔 — Classical Chinese