請觀音經疏闡義鈔 1.62

1.62

「污穢五陰」者，《止觀》明九種五陰：一期色心名果報，平平想受名無記，起見起愛名兩污穢，身口意業善惡分二，變化示現名工巧，三善根人名方便，四果名無漏。今於境智起見起愛，故云污穢。不受，即觀受是苦也。餘二存略。「道品等」者，等取三四二五七覺八正也。「又正」下，示滅諦相也。即以能觀為佛，所觀為法，境觀不二為僧，三義一心即同體三寶也。「覺了」，即能觀三觀；「四執」，即所破妄惑；「法性」，即所觀三諦。境觀不二，故云和合。而於正勤心中示滅諦者，以道品約位則正勤是小乘內凡位也。以小準大，即圓六根相似證滅。

"Defiled five aggregates": Great Calming and Contemplation elucidates nine kinds of five aggregates: the physical and mental of a single lifespan are called retribution; ordinary perception and feeling are called indeterminate; the arising of views and the arising of craving are called the two defilements; physical, verbal, and mental karma are divided into two as wholesome and unwholesome; transformative manifestations are called skillful; persons of the three wholesome roots are called expedient means; the four fruits are called uncontaminated. Now, producing views and craving toward object and wisdom, they are therefore called defiled. Not receiving means contemplating feeling as suffering. The other two are omitted. "Factors of the path and so forth": "and so forth" includes the three, the four, the two fives, the seven factors of awakening, and the eightfold noble path. "Furthermore, right" below demonstrates the marks of the truth of cessation: taking the contemplating subject as Buddha, the contemplated object as Dharma, and the non-duality of object and contemplation as Saṅgha; these three meanings in a single mind are the Three Jewels of identical essence. "Awakened understanding" is the contemplating threefold contemplation; "four attachments" are the refuted delusive afflictions; "dharmatā" is the contemplated three truths. Object and contemplation are non-dual, hence called harmony. And demonstrating the truth of cessation within the mind of right exertion is because, when factors of the path are correlated with stages, right exertion is the inner ordinary stage of the Hīnayāna. Gauging the great by the small, it is the stage of similarity in the six sense faculties of the perfect teaching realizing cessation.