請觀音經疏闡義鈔 1.99

1.99

「三智」下云云者，應釋出開合所以。四觀，謂《大經》四種十二因緣觀，下、中、上、上上。彼經通取析法，故明四觀。《大品》、《瓔珞》直就摩訶衍，但明三觀三智。今若開二經合《涅槃》者，應開析法從假入空觀生滅一切智也。若合《涅槃》就二經者，下中觀同是一切智也。若將三經若開若合對五眼者，肉天二眼皆是世智，為諸觀境本。若三觀三智，從此境即入體法一切智。若四觀四智，從此境即入析法一切智。今約菩薩不斷惑邊，故向以世智對藏。又藏教滅事方空，既存於事，故對世智。《中論》偈初句對藏，即此意也。餘眼對智及觀，悉如向文。「收攝」下注云云者，凡諸經論所明名相，束廣開狹常使成三，三一一三互融互攝，攬入己心以成妙觀，乃知十方佛法不離剎那。

Regarding the passage below starting from "three wisdoms" and so on, one should explain the reasons for expanding and combining them. The four contemplations refer to the four kinds of contemplations of the twelvefold causal conditions in the Great Sūtra: inferior, intermediate, superior, and supreme. That sūtra comprehensively takes up the analysis of phenomena; therefore it clarifies the four contemplations. The Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra and the Yingluo jing proceed directly by the Mahāyāna, clarifying only the three contemplations and three wisdoms. Now, if one opens the two sūtras and combines them with the Nirvāṇa Sūtra, one should open the contemplation of entering emptiness from provisionality through the analysis of phenomena as the all-knowledge of arising and cessation. If one combines the Nirvāṇa Sūtra and conforms to the two sūtras, the inferior and intermediate contemplations are together all-knowledge. If one takes the three sūtras and, whether opening or combining them, correlates them with the five eyes, the fleshy and heavenly eyes are both worldly wisdom, which serves as the fundamental basis for the objects of all contemplations. In the case of the three contemplations and three wisdoms, from this object one enters directly into the all-knowledge of embodying phenomena. In the case of the four contemplations and four wisdoms, from this object one enters directly into the all-knowledge of analyzing phenomena. Now, in terms of the bodhisattva's aspect of not severing afflictions, worldly wisdom was previously correlated with the Tripiṭaka teaching. Furthermore, in the Tripiṭaka teaching phenomena must be extinguished before emptiness [is realized]; since it still remains grounded in phenomena, it is correlated with worldly wisdom. The first line of the verse in the Mūlamadhyamakakārikā being correlated with the Tripiṭaka teaching has precisely this meaning. The remaining eyes correlated with the wisdoms and contemplations are all as stated in the previous text. Regarding the note below stating "gathering and subsuming" and so on, generally concerning the terms and characteristics clarified across the various sūtras and treatises, one binds the broad and opens the narrow, constantly causing them to form three. The three and the one, the one and the three, mutually integrate and subsume each other, gathered into one's own mind to form the wonderful contemplation, whence one comes to know that the Buddha-Dharma of the ten directions is never apart from a single kṣaṇa.