請觀世音菩薩消伏毒害陀羅尼三昧儀 1.32

1.32

（疏云：「繫念是勸意業，默念之請。……下根即得心定亂止，中根即得細住，上根即得未到地定。此是喜發諸禪、無漏。見十方佛，念佛三昧，一切諸禪。即此十念，約十種行人，數息域意不同。若數息調適，身心安靜，四大調和，即消伏果報上毒害。若數息時，開發善心，惡業俱息，具世善即人天數息。若觀息是風氣，風即色；能觀心王是識；領受此息；緣想此息；其餘是行息。具五陰，即四念處，名聲聞息。若觀息過去無明因緣，成今果報之息三世因緣，是緣覺息。若觀息不保不著，名檀；不起不善，名尸；安耐此數，名忍；念念相續，名進；知數不亂，名定；照了風喘邪正，是智。成事六度息。若觀息成無相慧，名通教息。若觀息不空不俗，中道佛性，前後觀之，名別教息。若圓觀此息，一心三諦，無次第前後，名圓教息。」念佛者，經文令念七佛等也。《輔行》引《婆沙》云：「諸法本來無生無滅，菩薩信樂色、法二身如虛空，故於一切處得無障礙。言障礙者，謂須彌山等。是人未得天眼，念他方佛，得禪定法，隨意見佛。」亦應細約十種行相，疏云：「十方佛即十法界，皆有佛性。七佛，七覺分也。」念生生者，應緣四諦境，起慈悲為便。文繁不引，可以意思。應知繫念勿得輕心，但為歛念而已。須知行人根性不同，於三七日，若七七日，深有所發。故疏中廣約三根及十種行人，明其相貌，令旨趣在遠，行者深思！數息既爾，諸門例然，一一約十種行人，明消伏意。）

(The Commentary says: "Fastening mindfulness is an invocation that admonishes the mental karma and silently contemplates. ... Those of lower capacity immediately attain concentration of mind and cessation of distraction; those of middling capacity immediately attain fine abiding; those of upper capacity immediately attain dhyāna of the unarrived stage. This is the joyful arising of the dhyānas and the undefiled. Seeing the Buddhas of the ten directions, the buddhānusmṛti-samādhi, and all dhyānas. These ten mindfulnesses differ in how breath is counted and where the mind is lodged according to the ten classes of practitioners. If breath-counting is regulated and harmonized, body and mind become peaceful, and the four great elements are balanced, then the poison and harm upon the karmic retribution are eliminated and subdued. If, when counting breaths, the wholesome mind is developed, evil karma is stilled, and mundane goodness is perfected, this is the breath-counting of humans and devas. If one contemplates the breath as wind-vapor, wind is form; the contemplating king of the mind is consciousness; receiving this breath is sensation; directing thought to this breath is perception; the remainder is the breath of formations. Perfecting the five skandhas is the four applications of mindfulness, called the śrāvaka breath. If one contemplates the breath as past causes and conditions of ignorance producing the breath of present karmic retribution, the causes and conditions of the three periods of time, this is the pratyekabuddha breath. If one contemplates the breath without clinging or attachment, it is called dāna; not giving rise to unwholesomeness is called śīla; enduring this counting is called kṣānti; mindfulness succeeding mindfulness continuously is called vīrya; knowing the count without confusion is called dhyāna; illuminating wind and panting, wrong and right, is prajñā. This is the breath of the phenomenal six pāramitās. If one contemplates the breath to achieve markless wisdom, it is called the breath of the Shared Teaching. If one contemplates the breath as neither empty nor conventional, the Buddha-nature of the Middle Way, contemplating them sequentially, it is called the breath of the Distinct Teaching. If one contemplates this breath perfectly, the three truths in one mind, without sequence or before and after, it is called the breath of the Perfect Teaching." As for mindfulness of the Buddhas, the sūtra text instructs one to be mindful of the seven Buddhas and so forth. The Fuxing quotes the Vibhāṣā as saying: "All dharmas are originally without arising and without ceasing. Because the bodhisattva faithfully delights in the two bodies of form and Dharma as being like empty space, he attains unobstructedness in all places. The so-called obstructions are Mount Sumeru and the like. This person has not yet attained the divine eye; by contemplating Buddhas of other realms and attaining the dharma of dhyāna-concentration, he sees the Buddhas according to his wish." One should also examine this in detail according to the ten modes of practice; the Commentary says: "The Buddhas of the ten directions are the ten dharmadhātus, all having Buddha-nature. The seven Buddhas are the seven limbs of enlightenment." As for being mindful of sentient beings, one should take the realm of the four noble truths as condition and arouse benevolence and compassion as expedient. Because the text is extensive it is not quoted here, but can be inferred through contemplation. One should know that in fastening mindfulness one must not take it lightly, treating it merely as collecting thoughts. One must know that the capacities of practitioners vary; within three seven-day periods, or seven seven-day periods, profound realizations will emerge. Therefore, the Commentary extensively clarifies their characteristics according to the three capacities and ten classes of practitioners, making the profound intent far-reaching; let the practitioner reflect deeply! Breath-counting being such, all other categories follow this pattern, clarifying the meaning of eliminating and subduing according to each of the ten classes of practitioners.)