請觀音經疏闡義鈔 1.63

1.63

「無所住心」等者，謂大聖人內無四執、外順機緣，令獲四益，說境智異。謂若人樂聞自生境智，即說境是自境、智是自智，以赴欣欲之心。或宜聞生善，或說必破惑。或聞則悟道，他共無因亦復如是。故使經論所明，若境若智不出自等。列名中，四教境智俱順四悉。別教獨得名者，以出假位正以四悉化他故。圓名不思議者，則顯前三教皆思議也。然四境智皆是總釋觀世二字，應預知差別，則至文易了。前二以心生六界三種世間為境，而智有體析之殊。別教以心生十界三種世間為境，用次第智。圓教以心具十界三種世間為境，用一心三智。

"The mind that abides nowhere" and so forth: this means that the Great Sage inwardly has no four attachments and outwardly accords with faculties and conditions, causing them to attain the four benefits, explaining differences in object and wisdom. This means that if someone delights in hearing of self-arising object and wisdom, he then explains that the object is its own object and wisdom is its own wisdom, to meet the mind of aspiration. Or they may be suitable to hear it to produce the wholesome, or he explains it necessarily to destroy afflictions, or upon hearing it they awaken to the path; other, both, and causeless are also like this. Therefore, what the sūtras and treatises explain, whether object or wisdom, does not go beyond self and so forth. In listing the names, the object and wisdom of the four teachings all accord with the four Siddhāntas. The distinct teaching alone receives the name because its stage of emerging from emptiness specifically transforms others through the four Siddhāntas. The perfect teaching being named inconceivable shows that the previous three teachings are all conceivable. However, the four objects and wisdoms all generally explain the two characters "observing the world"; one should know their distinctions in advance, then upon reaching the text it will be easily understood. The former two take the mind producing the three worlds of the six realms as the object, while their wisdoms differ in analytical division and bodily realization. The distinct teaching takes the mind producing the three worlds of the ten realms as the object and uses sequential wisdom. The perfect teaching takes the mind inherently possessing the three worlds of the ten realms as the object and uses the threefold wisdom in a single mind.