Five meanings that are related to mind are enumerated by Chih-i. …

With regard to the mind that contains the meaning “gushing spring” (Hsin-han Yung-ch ‘üan), Chih-i states that if one’s mind is filled with hindrances and one is not capable of perceiving the nature of all dharmas, the mind will not flow. Contemplating mind is the means to remove all hindrances, and cause mind to be transparent and filled with wisdom.
Mind as “gushing spring” is illustrated by Chih-i with reference to words, practice and doctrine. In terms of the mind that is related to gushing spring of words, this means that when one’s mind is clear, one is able to speak and debate without impediment, and one’s words flow out inexhaustibly. In terms of the mind that is related to gushing spring of practice, this means that if one does not contemplate one’s mind, practice cannot flow without any interval. Because of the contemplation, all thoughts flow out one after another, turning the six hindrances (as the opposite counterpart of the Six Perfections) over into Six Perfections (alms-giving, keeping precepts, patience, diligence, meditation, prajn͂ā), and the Six Perfections incorporate all practices. In terms of the mind that is related to gushing spring of doctrine, this refers to one’s mind contemplation as effective as a sharp hoe that is used to chop the ground, and as huge rocks and sand that function to purify water, whereby clear water flows inexhaustibly.

Five meanings that are related to mind are enumerated by Chih-i. …

With regard to the mind that contains the meaning “garlands being tied together” (Hsin-han Chieh-man), it is illustrated by Chih-i in reference to text, practice and doctrine. In terms of the mind that is related to tying text up without mistake, this means that when one’s thought is correct, one makes no mistakes in understanding a text. In terms of the mind that is related to tying practice up without mistake, this means that with mind contemplation, one gains the power of perceiving the Path. In terms of the mind that is related to tying doctrine up without mistake, this means that with the mind contemplation, one gains concentration and knowledge. (Vol. 2, Page 397)

Five meanings that are related to mind are enumerated by Chih-i. …

With regard to the mind that contains the meaning “slight emanation” (Hsin-han Wei-la), this means that it is one’s mind that leads one to gradually progress to reach the final goal of realizing truth. Mind as “slight emanation” is also related by Chih-i to words, practice and principle. In terms of the mind that is related to slight emanation of words, this means that when mind is unimpeded, words are initiated. In terms of the mind that is related to slight emanation of practice, this means that when one has initially brought forth a resolve to the Bodhi-mind, one’s practice is weak. Later, one’s practice gradually gets established. In terms of the mind that is related to slight emanation of principle, this means that although a person cannot perceive the principle when he just starts contemplating mind, as he continues to cultivate, he is able to eventually reach truth. (Vol. 2, Page 396-397)

Five meanings that are related to mind are enumerated by Chih-i.

With regard to mind that contains the meaning “foundation for dharma”(Hsin-shih Fa-pen), this means that apart from mind, nothing exists, in a sense that it is due to the function of mind that things in the world are perceived. Therefore, mind is the foundation for dharma. This meaning is further illustrated by Chih-i with reference to words, practice and principle. The mind is the foundation for words, given the fact that without mind, there are no thoughts and feelings, and without thoughts and feelings, there are no words. The reason that mind is the foundation for practice is because all practices are established due to mind of thinking. The reason that mind is the foundation for principle is because mind embraces the principle, in the sense that mind enables one to initiate an aspiration to attain truth, from which one can eventually realize the Absolute Truth. (Vol. 2, Page 396)

[In defining the meaning of sūtra,] Chih-i presents his own definition for the word Ching, in which Ching can bear different meanings for different people. In other words, people with different abilities take different dharmas as Ching. Chih-i’s idea is that Ching as the teaching of the Buddha is contained in all entities or dharmas. Considering that one can attain truth by any entities, any entities or dharmas can be taken as Ching.

Here, Chih-i enumerates three types of dharma that can be taken as Ching. The first type takes sound as Ching. This indicates that when the Buddha is present in the world, he orally expounds the dharma. Listeners, by hearing his voice, can attain the Path. Therefore, the Buddha’s voice is taken as Ching. The second type takes form as Ching. This means that after the Buddha entered into nirvāṇa, written records as form become the means to transmit the Buddha’s teaching. Therefore, form is taken as Ching. The third type takes the dharma as Ching. This refers to the person whose mind is united with the dharma by his own thinking. This is neither achieved by the teaching, nor by the written texts, but by the dharma.

Chih-i stresses that in human world, these three types of object as Ching can suit sentient beings with different faculties.

1. To the one, whose ear faculty is sharp, capable of attaining realization by sound, sound is the only object that can serve as Ching.
2. To the one, whose faculty of cognition is sharp, and who is capable of studying and thinking by oneself, dharma is the only object that can serve as Ching.
3. To the one, whose eye faculty is sharp, and who is capable of realizing truth through written records, form is the only object that can serve as Ching.

With regard to sūtra that can be translated as the Wholesome teaching (Fan Shan-Y’ü-chiao) in terms of teaching, practice and principle, Chih-i asserts that the teaching of the Worldly Siddhānta is the teaching of wholesome words (seeing that the Buddha, in order to suit the capabilities of beings, focuses on encouraging sentient beings to cultivate wholesomeness within them for obtaining good effect); the Siddhānta for Each Person, and the Siddhānta of Counteraction are the teaching of wholesome practice (as the Buddha teaches sentient beings the methods of cultivating wholesomeness and destroying evil within them); and the Siddhānta of the Supreme Truth is the teaching of wholesome principle (as the Buddha addresses beings truth of liberation). (Vol. 2, Page 394)

With regard to sūtra that literally means thread (Fan-hsien) signified by the Chinese word Ching, Chih-i explains that thread can function to link teaching, practice and doctrine, so that these aspects are not scattered. In addition, thread also conveys the meaning sewing. By sewing up teaching, sentences and phrases can be put in order, so that one can expound the dharma accordingly. Thread can also function to sew up practice. When one follows the warp, one’s practice is correct. When one disobeys the warp, one’s practice is deviant. Thread can also sew up the principle. What is not coherent with the principle falls into sixty-two kinds of evil. What is coherent with the principle integrates with the ultimate Path as the One Buddha-vehicle. (Vol. 2, Page 394)

Chih-i associates Ching (etymological meaning “warp”) with its opposite meaning “weft” (Wei). The meaning weft is also examined by Chih-i in these three perspectives.

1. In discussing the meaning warp and weft with reference to teaching, Chih-i holds that by means of the Worldly Siddhānta, what the Buddha expounds is called Ching, which forms warp, and what the bodhisattva weaves according to the teaching of the Buddha is called commentary, which forms weft. When the warp and weft are combined, the Buddhist canon that consists of teaching and commentary is thus established.
2. In discussing the meaning warp and weft with reference to practice, Chih-i delineates that the practice concerning wisdom forms warp, and the practice concerning severing defilement forms weft. The combination of warp and weft produces the text concerning the Eightfold Correct Path.
3. In discussing the meaning warp and weft with reference to principle, Chih-i goes on to say that the Buddha’s explanation of the Absolute Truth forms warp, and the Buddha’s explanation of the Worldly Truth forms weft. The combination of warp and weft gives rise to the text concerning the Twofold Truth. (Vol. 2, Page 393)

With regard to sūtra that means line marker (Han-sheng-mo), Chih-i addresses that when the meaning “line marker” is discussed in terms of teaching, it indicates that when one hears the teaching of the Worldly Siddhānta, one eradicates heretic views. One is not deluded by a heretic force and is able to enter the correct path. When the meaning “line marker” is discussed in terms of practice, it indicates that when one hears the teaching of the Siddhānta for Each Person, and the teaching of the Siddhānta of Counteraction, one alters from the wrong path to the correct path. When the meaning “line marker” is discussed in terms of doctrine, it indicates that when one hears the teaching of the Siddhānta of the Supreme Truth, one severs false views in this shore of the mundane world, and reaches the other shore of liberation. (Vol. 2, Page 392)

With regard to sūtra that means gushing spring (flan-Yungch ‘üan), Chih-i explains that the meaning “gushing spring” is a figure of speech, indicating that the meanings stemming from the teaching of the Four Siddhāntas are endless, and what flows out of the Buddha-dharma is inexhaustible. The gushing spring in terms of teaching refers to measureless meanings that flow out of one sentence in the Worldly Siddhānta. The gushing spring in terms of practice refers to measureless practices arouse by hearing the teaching of the Siddhānta for Each Person, and the teaching of the Siddhānta of Counteraction. These practices can lead one to enter the realm of wholesomeness and the Eightfold Correct Path. The gushing spring in terms of the doctrine refers to the one, by hearing the Supreme Truth, is able to understand that the principle is like empty space. The dharma as empty space cannot be conceptualized and permeates everywhere.

Chih-i adds that when these three aspects are scrutinized as the Dharmadoor, the teaching as the gushing spring refers to the eloquence of the dharma without obstruction; the practice as the gushing spring refers to the eloquence of phrases without obstruction; the doctrine as the gushing spring refers to the eloquence of the doctrine without obstruction. (Vol. 2, Page 392)