止觀輔行傳弘決 2.21

2.21

「就此」下，開章也。夫有累之形絕事時寡，上三三昧緣具誠難，若不隨境用觀意起即觀，三性無遺四運推檢，歷緣對境咸會一如，安有剋於大道之期？初諸經中，初明此章攝廣、次正釋。先《請觀音》亦屬方等，文通三乘，故意止觀中具出三相。若用二十五三昧，義唯圓別。先約事儀。請字二音，受施為淨音、諮尊為請音，今文正當第二義也。請具三義：一自、二他、三護正法。經中初託優波斯那即是自請，月蓋是為他。七言偈是護法，亦應具於三十六句，今文但是顯機顯應亦冥，亦顯機顯應。請又三義：延請為身業、祈請為口業、願請即意業。又五體是身業、四偈是口業、繫念是意業。又延是請人、祈是請法，願總人法。機既開三，應亦應爾。三業亦應各有二句，機應不同。前三三昧準此例知。觀音之名亦約四悉逗物不同，具如《法華疏．普門品》委釋。又準《觀音疏》明方法云「舊分為十：一嚴淨道場、二作禮、三燒香散華、四繫念、五具楊枝、六請三寶、七誦呪、八披陳、九禮拜、十坐禪。」準前方等皆應事理二解，今文十意事理亦足、次第少別，具在《百錄》。「設楊枝」等者，以觀世音左手把楊枝、右手持澡瓶，是故請者須備二物。若作所表者，楊枝拂動以表慧，淨水澄渟以表定。「五體投地」者，如僧常行。準《地持》、《阿含》，皆以雙膝、雙肘及頂至地，名五體投地；亦曰五輪，五處圓故。況下五悔中如樹崩倒。又理觀解者，《觀音疏》云「若起五陰離薩婆若，名為平立，左足如色、右足如受、左手如想、右手如行、頭如識。若入薩婆若成於五分，名為投地，戒如色、定如受、慧如想、解脫如行、解脫知見如識。」應具明所以，思之可知。「繫念數息」者，今文依經但至十數。疏中因息而起諸行。何者？息風是色、領納此息、緣想此息、諸數是行、心王是識。此觀息中。五陰四念成聲聞法。若觀息是過去無明因緣成現報息乃至未來。是名觀息成緣覺法。又不受著息名檀、不起不善名尸、能數此息名忍、念念相續名進、在緣不亂名禪、分別風喘明識邪正名智，此名觀息成六度菩薩法。若觀息成無相等慧，是名數息成通教法。見息不空不俗中道佛性前後觀之，是別教法。若觀此息一心三諦，是圓教法。數息既爾，諸行例然，乃至餘文亦應分別。「三稱三寶」者，表除三障。委明行法，具在《百錄》及正行儀并彼經中，故云「可尋經補益」。今文及《百錄》、正行儀並不錄四行偈。偈云：

From "With respect to this" downward, the section is opened. Now, for bodies burdened with entanglements, times free from affairs are few; fully assembling the conditions for the previous three samādhis is truly difficult. If one does not apply contemplation according to the object and contemplate as soon as an intention arises, examining [it] with the four phases of mind without leaving out any of the three moral natures, and harmonising with the one suchness as one encounters conditions and confronts objects, how could there ever be an expectation of attaining the Great Path? First, among the sūtras, it first explains that this section encompasses what is broad, and next gives the correct explanation. First, the [Sūtra on] Invoking Avalokiteśvara also belongs to the Vaipulya; its text extends across the three vehicles, which is why the calming and contemplation [directed at] the mind fully sets forth the three marks. If one uses the twenty-five samādhis, the meaning pertains solely to the perfect and distinctive [teachings]. First, concerning the ritual procedures: the word "qing" (請, invoke/invite) has two pronunciations—to receive an alms-offering is the pronunciation jing, while to consult a revered one is the pronunciation qing; the present text corresponds precisely to the second meaning. Invocation possesses three meanings: first, for oneself; second, for others; third, to protect the true Dharma. In the sūtra, relying initially on Upasena is invoking for oneself; Candracchatra is for others. The seven-character verse is for protecting the Dharma; it should also be fully equipped with thirty-six phrases, but the present text refers only to manifest capacity and manifest response, as well as hidden [capacity and hidden response], and also manifest capacity and hidden response. Invocation also has three meanings: inviting is bodily action, entreating is oral action, and vowing is mental action. Furthermore, the five limbs [prostrating] are bodily action, the four verses are oral action, and fastening mindfulness is mental action. Furthermore, inviting is inviting a person, entreating is requesting the Dharma, and vowing encompasses both person and Dharma. Since capacity is opened into three, response should also be likewise. The three actions should also each have two phrases; capacity and response differ. The previous three samādhis may be understood by analogy with this. The name Avalokiteśvara is also explained according to the four siddhāntas accommodating beings differently, fully detailed as in the Commentary on the Lotus Sūtra, "Universal Gate Chapter". Furthermore, following the Commentary on the Avalokiteśvara [Sūtra], explaining the method, it says: "Formerly it was divided into ten: first, adorning and purifying the ritual arena; second, making prostrations; third, burning incense and scattering flowers; fourth, fastening mindfulness; fifth, preparing willow twigs; sixth, invoking the Three Jewels; seventh, reciting mantras; eighth, confessing; ninth, worshipping; tenth, sitting in meditation." Following the previous Vaipulya, all should have both phenomenal and noumenal interpretations; the ten items in the present text are also complete in phenomenon and principle, with slight differences in sequence, fully present in the Bailu. Regarding "preparing willow twigs" and so forth: because Avalokiteśvara holds a willow twig in the left hand and a water jar in the right hand, the invoker must prepare these two items. In terms of what they signify, the waving of the willow twig signifies wisdom, and the stillness of the pure water signifies concentration. "Throwing the five limbs to the ground": as monks regularly practice. According to the Bodhisattvabhūmi and the Āgamas, having both knees, both elbows, and the crown of the head reach the ground is called throwing the five limbs to the ground; it is also called the five wheels, because the five places are round. Furthermore, in the five repentances below, it is compared to a tree collapsing. Moreover, explaining in terms of noumenal contemplation, the Commentary on the Avalokiteśvara [Sūtra] says: "If one arouses the five aggregates and departs from sarvajñā (all-knowledge), this is called standing upright: the left foot is like form, the right foot like sensation, the left hand like perception, the right hand like formations, and the head like consciousness. If one enters sarvajñā and accomplishes the five divisions [of the Dharma-body], this is called throwing [oneself] to the ground: precepts are like form, concentration is like sensation, wisdom is like perception, liberation is like formations, and the knowledge and vision of liberation are like consciousness." One should fully explain the reason; thinking about it, it can be understood. Regarding "fastening mindfulness and counting breaths": the present text, relying on the sūtra, only counts up to ten. In the commentary, various practices arise on the basis of breath. Why is this? The wind of breath is form; receiving this breath [is sensation]; thinking of this breath [is perception]; the countings are formations; the king of mind is consciousness. In this contemplation of breath, the five aggregates and the four stations of mindfulness become the teachings of the śrāvakas. If one contemplates the breath as the present-reward breath formed from the causes and conditions of past ignorance up to the future, this is called contemplating the breath to become the teachings of the pratyekabuddhas. Furthermore, not grasping at the breath is called dāna; not arousing what is unwholesome is called śīla; being able to count this breath is called kṣānti; thought succeeding thought continuously is called vīrya; remaining undistracted amid conditions is called dhyāna; discerning the breath and panting so as to clearly distinguish the heterodox from the orthodox is called prajñā—this is called contemplating the breath to become the teachings of the bodhisattvas of the six perfections. If one contemplates the breath as wisdom of marklessness and the like, this is called counting breaths becoming the teachings of the shared teaching. Viewing breath as neither empty nor conventional, the middle way Buddha-nature, contemplating it sequentially, is the teaching of the distinctive teaching. If one contemplates this breath as threefold truth in a single mind, it is the teaching of the perfect teaching. Counting breaths being so, the other practices are also like this, and down to the remaining text, distinctions should likewise be made. "Thrice invoking the Three Jewels" signifies eradicating the three obstacles. A detailed explanation of the method of practice is fully contained in the Bailu, the Standard Ritual Protocol, and in that sūtra; hence it is said, "one may search the sūtra to supplement this." The present text, the Bailu, and the Standard Ritual Protocol do not record the four-line verse. The verse says: