請觀音經疏闡義鈔 1.95

1.95

「理既」下，示稱理相。「從初至後」者，初謂名字，依解修觀，名名字觀音。後謂妙覺，究竟顯理，名究竟觀音。五即位殊，圓觀一揆。「五住圓除」者，謂三惑俱破也。問：十信位中既兩惑先去，何名五住圓除耶？答：圓觀心性麁垢自去，故四念處以治鐵為喻。是故圓觀，一生之中初住可獲。若次第行者，借使一生兩惑先除，雖不經歷亦成次第。或圓接別、或別接通、或解圓行漸，並兩惑先除，俱非今意。今文的取圓頓行者，故曰圓除。

From "Principle having..." downward shows the characteristics of according with principle. "From the beginning to the end": The beginning refers to [the stage of] verbal understanding, where one cultivates contemplation based on understanding, called Verbal Avalokiteśvara. The end refers to marvelous enlightenment, where one completely reveals principle, called Ultimate Avalokiteśvara. Although the stages of the five identifications are distinct, the perfect contemplation is of a single standard. "The five entrenchments are perfectly eliminated": This means the three delusions are all broken. Question: Since two delusions are eliminated first in the ten faiths stage, why is it called the perfect elimination of the five entrenchments? Answer: In the perfect contemplation of the mind-nature, coarse defilements are removed of themselves; hence the Four Stations of Mindfulness uses smelting iron as an analogy. Therefore, through perfect contemplation, within a single lifetime the first abiding can be attained. If it is a gradual practitioner, even if the two delusions are eliminated first in a single lifetime, although they do not pass through stages, it still forms a gradual progression. Or whether the perfect guides the distinct, or the distinct guides the shared, or understanding is perfect while practice is gradual—in all these cases the two delusions are eliminated first, none of which is the present intention. The present text specifically takes practitioners of the perfect and sudden, hence it says "perfect elimination."