請觀音經疏闡義鈔 3.38

3.38

經「聞名救厄者」者，即同《法華》觀其音聲而得解脫也。「十種」下，釋世間也。「皆名眾生世間」者，此雖舉一，義必具三。以五陰和合而有眾生，眾生所居即是國土。「而有」下，釋慈悲父也。「父子義」者，既指觀音為父，眾生即當如子。眾生由理具佛性故能感，觀音由分顯佛性故能應。感應互遍，生佛無差，其猶父子天性相關也，故云「同有佛性」。「如來」下，正釋佛性。以佛性是總名，三因是別名，總元詮別，別不離總。此中三因正唯約性，緣了約修。於修二義稍異諸文，以諸文中若論類種，即以低頭舉手為緣，乃至聞一句為了。今約俱未開悟，故悉在緣，故云「作諸功德」，及云「隨從化導」。斯則散心聞法攝在其中，別取聞法人位名為了因，故云「結縛得滅」。當知滅縛即相似及初住也。若論假名五品，不無名字觀行滅義，故知圓名字即至于分證悉屬了因。然此三因，諸部所談進不非一。如《顯性錄》具明天性相關者，生佛各三高下互遍。「故請」下，結示也。既云免三毒苦，即是斷惑入位，須廣約十人方顯高下，豈止在於受苦報人也。

Regarding the text of the sūtra, "those who hear the name and are saved from calamity": this is identical to [the line in] the Lotus Sūtra, "observing their sounds, they attain liberation." From "ten kinds" down, [the commentary] explains the world. Regarding "they are all called the sentient-being world": although this mentions only one, the meaning necessarily contains all three. Because the sentient being exists through the aggregation of the five skandhas, and where sentient beings dwell is the land. From "and having" down, it explains the compassionate father. Regarding "the meaning of father and son": since Avalokiteśvara is designated as the father, sentient beings should accordingly be like sons. Because sentient beings are inherent in principle with Buddha-nature, they have the capacity to stimulate; because Avalokiteśvara partially manifests Buddha-nature, he possesses the corresponding response. Stimulus and response mutually pervade; sentient beings and Buddhas are non-different, just as the inborn nature of father and son is mutually related; therefore it says, "they equally have Buddha-nature." From "the Tathāgata" down, it properly explains Buddha-nature. Because Buddha-nature is the general name and the three causes are the specific names, the general originally expounds the specific, and the specific is not separate from the general. Here, the direct cause among the three causes refers solely to inherent nature, while the contributory and revealing [causes] refer to cultivation. Regarding cultivation, these two meanings are slightly different from various [other] texts, for in various texts, when discussing the seeds of different types, bowing one's head and raising one's hand are taken as contributory causes, up to hearing a single phrase being taken as the revealing cause. Here, referring to those who have not yet attained awakening, all are within the contributory cause; therefore it says "performing all merits" and "following and being guided and transformed." Thus, hearing the Dharma with a distracted mind is subsumed within it, while specifically taking the stage of a person who has heard the Dharma is called the revealing cause; therefore it says "bonds and fetters are destroyed." One should know that the destruction of fetters refers to the stages of resemblance and the first abiding stage. If one discusses the nominal five ranks, they are not without the meaning of destruction through the nominal and contemplation-practice [stages]; thus one knows that from the nominal in the perfect [teaching] up to partial realization, all belong to the revealing cause. However, as for these three causes, their inclusion or exclusion as discussed in various treatises is not uniform. For instance, the Record Revealing the Nature fully explains the mutual relation of inborn nature, where sentient beings and Buddhas each have three [causes], high and low mutually pervading. From "therefore invoking" down, it concludes and demonstrates. Since it says being freed from the suffering of the three poisons, this is severing delusions and entering the stages; one must broadly refer to the ten kinds of persons to reveal higher and lower, so how could it be limited merely to persons suffering retributions of pain?