請觀音經疏闡義鈔 4.24

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.