請觀音經疏闡義鈔 1.75

1.75

「一因」下，列名。「此之三境」者，謂此三境不一不三，唯在一念遍攝諸法，三無差別彼彼互融。但以情迷不能覺了，遂於無縛法中強生繫縛，謂有情無情、事異理異。於無脫法中而妄求解脫，遂厭苦欣樂、捨有入空，離二邊求中道，故有凡夫生死及三教境智之異，故云「為智所觀即為四」也。四種觀者，經云「下智觀故得聲聞菩提，中智觀故得緣覺菩提，上智觀故得菩薩菩提，上上智觀故得佛菩提。」今家釋義用對四教。以聲聞是下乘藏，是最下教故，聲聞菩提即藏教也；緣覺是中乘通教，復居藏別之間；菩薩是上乘別教，仍居通教之上；圓教復在別教之上，故云上上。

From "one cause" downward, the names are listed. "These three objects" means that these three objects are neither one nor three; they are solely within a single moment of thought, completely subsuming all phenomena, the three having no distinction and mutually interfusing. It is only because of the delusion of emotional attachments that [sentient beings] cannot awaken to and understand this, and so, amidst phenomena that are fundamentally unentangled, they forcibly generate entanglements, positing sentient and insentient, phenomena being different and principle being different. Amidst phenomena that are fundamentally free from liberation, they falsely seek liberation, and so they loathe suffering and delight in joy, abandon existence and enter emptiness, and leave the two extremes to seek the middle way. Hence there are the differences between ordinary beings' birth-and-death and the objects and wisdoms of the three teachings. Therefore it is said: "Being contemplated by wisdom, they become four." As for the four kinds of contemplation, a sūtra says: "Through contemplation by inferior wisdom, one attains śrāvaka bodhi; through contemplation by intermediate wisdom, one attains pratyekabuddha bodhi; through contemplation by superior wisdom, one attains bodhisattva bodhi; through contemplation by supreme wisdom, one attains Buddha bodhi." The present master's interpretation applies them in correspondence with the four teachings. Since the śrāvaka is the inferior vehicle and the Piṭaka teaching is the lowest teaching, śrāvaka bodhi is the Piṭaka teaching; the pratyekabuddha is the intermediate vehicle and the shared teaching, which also resides between the Piṭaka and distinct teachings; the bodhisattva is the superior vehicle and the distinct teaching, which still resides above the shared teaching; and the perfect teaching is further above the distinct teaching, hence it is called supreme.