請觀音經疏闡義鈔 2.72

2.72

二、約理重釋。一念三千即空即中，彼彼互遍故云無邊。三障，即三德障。性是善，故云性善。「十種」下，以十種行人釋一切人民也。十種行人不出三諦法界，如一切人民不出毘舍離國。「受苦報人」，即人天受苦者，如廣嚴重病之比，亦攝四惡趣。「世間善法」，即人中行五戒十善之者。二乘，則兩教合說。菩薩，則四教開論。「愛見」即界內見思，藏通內外凡，別圓外凡，俱未斷故。「而致病」者，即依三種色聲等，致貪瞋癡病也。「變易土」者，即方便實報。「別位三十心」者，且總舉耳。七住已上方生方便土，受變易身也。圓教十信及藏通斷惑盡人，同別三十心。別教登地，同圓初住。文雖偏舉，而義必具攝。

Second, reinterpreting in terms of principle. The three thousand [realms] in a single thought are both empty and middle; because they mutually pervade one another, they are said to be boundless. The three obstacles are the obstacles to the three virtues. The nature is good, hence it is called "inherently good." From "ten kinds" below, the ten kinds of practitioners are used to explain "all the people." The ten kinds of practitioners do not go beyond the dharmadhātu of the three truths, just as all the people do not go beyond the state of Vaiśālī. "People suffering painful retribution": these are humans and heavenly beings who suffer, like those in Vaiśālī with severe diseases; it also includes the four evil destinies. "Worldly wholesome dharmas": these are people who practice the five precepts and ten virtues among humans. The two vehicles are discussed together in terms of the two [provisional] teachings. Bodhisattvas are discussed as opened across the four teachings. "Craving and views": these are the views and thoughts within the triple realm; they have not yet been severed by the internal and external ordinary stages of the Tripitaka and shared teachings, or the external ordinary stage of the distinct and perfect teachings. "Causing illness": relying on the three kinds of forms, sounds, and so forth, it causes the illnesses of greed, hatred, and delusion. "Lands of change": these are the lands of expedience and true retribution. "The thirty minds of the distinct stages": this is merely a general mention. Only from the seventh abiding stage upward are they born in the land of expedience and receive a body of change. The ten faiths of the perfect teaching and those of the Tripitaka and shared teachings who have completely severed afflictions are identical to the thirty minds of the distinct teaching. An entry into the grounds in the distinct teaching is identical to the first abiding stage of the perfect teaching. Although the text singles out one side, the meaning necessarily encompasses all.