大方廣圓覺修多羅了義經略疏 2.372

2.372

次四問答，別明觀行中根修證。言別明者，有其二意：一則由一類人已依前門證入，不必修此，故此名別；二則此門各各自別，如三觀或一人具三、或一、或二，單復交絡成二十五種，各應一機，故云別也。其所離障亦各不同，且如四相：或一人具四，或三二一。其四病者，人各有一，定不兼餘，以相違故。故此兩四皆是別相，不同前無明及愛但是凡夫悉有，故前通此別矣。然通別觀行中皆與惑障同科段者，由是障觀行之惑，惑除則成觀行故。文二：初二問答三觀修行、後三問答兩重除障。初中二：初示三觀行相、後明單複修習。

Next are four questions and answers that specifically clarify practice and realization for those of middling faculties within contemplative practice. Saying 'specifically clarify' has two meanings: first, because one class of persons has already attained realization and entry based on the previous gate and need not practice this, this is called 'specific'; second, because each of these gates is distinct—as with the three contemplations, where one person may possess all three, or one, or two, whether single or combined, interweaving into twenty-five types, each responding to a single capacity, they are called 'specific.' The hindrances they leave behind are also each different; for instance, as with the four marks, one person may have all four, or three, two, or one. As for the four defects, each person has only one and definitely does not combine others, because they are mutually contradictory. Therefore, both of these groups of four are specific marks, unlike the preceding avidyā and craving which are possessed universally by all ordinary persons; hence the former was universal and this is specific. Furthermore, both universal and specific contemplative practice share the same section divisions with afflictions and hindrances because these are afflictions that hinder contemplative practice; when afflictions are eliminated, contemplative practice is fulfilled. The text has two parts: the first two questions and answers concern the practice of the three contemplations; the last three questions and answers concern the twofold elimination of hindrances. The first part has two: first, showing the aspects of the practice of the three contemplations; second, explaining single and combined practice.