請觀音經疏闡義鈔 4.30

4.30

The third section, the detailed examination, divides the sūtra into five: first, [Upasena's] inquiry; second, Śāriputra's reply; third, awakening to the Path upon hearing the Dharma; fourth, Śāriputra reporting to the Buddha; and fifth, recounting the successful efficacy. As for the sūtra's [statement] 'he immediately arose from his seat', the *Book of Rites* says, 'When requesting further instruction, one rises; when requesting training, one rises.' Sena observed this proper etiquette, and therefore arose from his seat. In this way, the rites of the two lands profoundly coincide. As for 'there are three kinds', this refers to agreeable form, disagreeable form, and neutral form. Regarding 'at the very first single thought' and so forth, this is the sovereign mind grasping the universal characteristic. That is to say, when consciousness initially arises, it merely conditions the universal characteristic of blue and so forth; hence it says 'at the very first single thought'. Because it has not yet associated with greed and the like, it is called 'isolated'. The *Fuxing* says, 'Directly obstructing the principle is called isolated ignorance.' As for 'one thought shifts' and so forth, these are mental factors grasping the particular characteristics. That is to say, next grasping the image of the object is the mental factor of ideation. Next, receiving the prior object is the mind of feeling. Next, giving rise to afflictions such as greed and engaging in activity is the mind of formation. Hence it says 'one thought shifts' and so forth. The *Fuxing* says, 'Combining with the various latencies is called associated ignorance.' Regarding 'if agreeable' below, this indicates the associated state; indeterminate [nature] is delusion. As for 'not letting the three kinds of mind arise', although facing the three forms, by counting the breaths, the minds of greed, anger, and delusion do not arise. The *Abhidharma* expounds the gate of existence within the Tripiṭaka [teaching]; seeing emptiness as in the *Satyasiddhi* constitutes the gate of emptiness within the Tripiṭaka [teaching]. Out of the four gates, two gates are briefly cited; this is explained in terms of the śrāvaka vehicle. Regarding 'if one contemplates' below, this explains the twelve links of dependent origination in a single thought. The *Mahāsaṃnipāta* says: 'When the eye sees form and gives rise to a mind of craving, that is ignorance. Creating karma for the sake of craving is formation. Focusing the mind with single-minded attention is consciousness. Consciousness functioning together with form is name-and-form. Craving arising in the six sense bases is the six sense entrances. Seeking craving on account of the entrances is contact. The clinging mind is feeling. Entangling attachment that does not let go is craving. Seeking such dharmas is grasping. The arising of such dharmas is becoming. Unbroken continuity is birth. The cessation of continuity is death. Being oppressed by the various sufferings through the causes and conditions of birth and death is sorrow. It is likewise up to the mind conditioning mental phenomena.' This is explained in terms of the pratyekabuddha. That it does not explain the bodhisattva is merely an omission for brevity. Regarding 'these six' and so forth: in terms of the actual sequence of dharmas, the body comes first and the mind comes after. In the present sūtra text, it explains the mind first and the body after; hence it says 'not in sequence'.