請觀音經疏闡義鈔 3.52

3.52

「五方便人」者，外凡合一，內凡開四，謂煖、頂、忍、世第一也。「思惟尚在」者，是有心病也。二果欲界殘思、三果色思，並是心病，略而不論，故云乃至。「身病尚在」者，如身子患熱、畢陵伽患眼痛。「習氣不亡」者，如畢陵伽有慢、身子有瞋。緣覺侵習未深，心病還在，故云亦爾。六度同凡夫，通教十地準四果可知，故云亦爾。不言別圓內外凡者，文略也。「生變易」者，變易之言該於二土，今云就無作四諦者，且約生實報人及生方便斷塵沙者。若生方便未斷塵沙，須學無量四諦也。「五分」下，明身病。「無明」下，明心病。約四十二位互作淺深優劣重輕，望下為深優輕，望上為淺劣重。乃至等覺一生在，皆有二病也。「故經」下，示妙覺無病也。等覺一品猶是無常，妙覺究竟，故五並常方無兩病。外內火，即《仁王經》七火也。一鬼火、二龍火、三霹靂火、四山神火、五人火、六樹火、七賊火。人火者，惡業發時身自出火。樹火者，如久旱時諸木自出。今云內火，即人火也。外火，即餘六也。又內火，即病也，病侵於身，如火燒物。又是身內火大不調，故為病也。故經云「節節疼痛，稱名誦呪即得除愈也。」病差曰愈。「事解如文」者，若約事證，如東晉謝敷、南齊陸果作《觀音應驗傳》所明也。「故言燒身」者，身喻見諦也。「雨雨」者，上雨字去聲，雨猶降也。「即是信行人」者，稟教修觀，斷見惑故。「是思惟惑」等者，思不障理，其實附理。「如須」下，示附理相。「故言內火」者，以內火在身，如思惑附理也。「處處九品」者，三界九地各九品，共八十一品思惑也。

"Persons of the five skillful stages": the outer ordinary stages are combined into one, and the inner ordinary stages are divided into four—namely, heat, summit, forbearance, and supreme mundane qualities. "Deliberate thought still remains": this is the presence of mental sickness. The residual thoughts of the desire realm in the second fruit and the thoughts of the form realm in the third fruit are all mental sicknesses; they are omitted without detailed discussion, which is why it says "even up to." "Physical illness still remains": as when Śāriputra suffered from heat, or Pilindavatsa suffered from eye pain. "Habitual propensities are not extinguished": as Pilindavatsa had arrogance, and Śāriputra had anger. Because pratyekabuddhas have not cut deeply into habitual propensities, mental sickness still remains; hence it says "is also like this." The six pāramitās are the same as ordinary mortals, and the ten stages of the shared teaching can be understood by analogy with the four fruits; hence it says "is also like this." That it does not mention the inner and outer ordinary stages of the distinct and perfect teachings is due to the text's brevity. "Born into [the land of] change": the phrase "change" covers two lands; here, when it says "in terms of the four truths of non-action," it refers provisionally to persons born into the [pure land of] true retribution and those born into the [land of] expedience who have severed the sand-like delusions. If one is born into the land of expedience but has not yet severed the sand-like delusions, one must study the measureless four truths. From "five divisions" onward, it clarifies physical illness. From "ignorance" onward, it clarifies mental illness. Across the forty-two stages, depth, superiority, weight, and lightness are established relative to one another: looking toward what is below, they are deep, superior, and light; looking toward what is above, they are shallow, inferior, and heavy. Even up to equal enlightenment, where a single lifetime remains, both illnesses are present. From "therefore the sūtra" onward, it shows that wondrous enlightenment has no illness. A single grade in equal enlightenment is still impermanent; wondrous enlightenment is ultimate, so its five are all permanent, and only then is it free of both illnesses. Outer and inner fires refer to the seven fires in the Benevolent Kings Sūtra: first, ghost fire; second, dragon fire; third, thunderbolt fire; fourth, mountain-spirit fire; fifth, human fire; sixth, tree fire; seventh, bandit fire. Human fire means that when evil karma erupts, fire issues spontaneously from the body. Tree fire means that during a prolonged drought, trees spontaneously catch fire. Here, when it says "inner fire," it refers to human fire. Outer fire refers to the other six. Furthermore, inner fire is sickness: sickness afflicting the body is like fire burning an object. Moreover, it is the fire element inside the body being out of harmony, which causes sickness. Thus the sūtra says: "every joint aches and is in pain; reciting the name and chanting the dhāraṇī, they immediately attain relief and recovery." When an illness clears, it is called recovery (yu). "The phenomenal interpretation is as in the text": if based on phenomenal proof, it is as clarified in the Records of Avalokiteśvara's Responses composed by Xie Fu of the Eastern Jin and Lu Guo of the Southern Qi. "Therefore it is said to burn the body": body is an analogy for seeing the truths. "Rains down": the upper word "rain" is in the falling tone, meaning to fall or shower down. "These are practitioners following faith": because they receive instruction and cultivate contemplation to cut off the delusions of view. "It is the delusion of thought..." and so forth: thought does not obstruct principle, but in fact adheres to principle. "As in the case of must..." and so forth shows the aspect of adhering to principle. "Therefore it is called inner fire": because inner fire is inside the body, just as the delusion of thought adheres to principle. "Nine grades in every realm": nine grades in each of the nine stages of the three realms, making eighty-one grades of the delusions of thought in total.