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# 請觀音經疏闡義鈔 4.16

請觀音經疏闡義鈔 4.16

- **Language:** Classical Chinese

### [4.16](https://indike.org/pramana/in.bauddha.taisho.1801.4.16)

「若有能觀」等者，即釋觀心心脈句也。能觀即觀字，所觀即心心脈也。既云一處，一即空也。世即三種，音是機緣，故屬假也。不為二邊所縛，故名解脫，是中觀義。「而又云」下，此釋伏難也。應難云：若此經文對三觀者，何故結云成阿羅漢耶？故今釋云：此約十人，前二得道成小乘羅漢，乃至成大乘圓頓之羅漢。如《法華》云「我等今者真阿羅漢，普於其中應受供養。」則圓人亦名羅漢明矣，故云「無咎」。

> Regarding "If there is one who can contemplate...," and so forth, this explains the phrase "contemplating the mind and the channels of the mind." That which can contemplate is the character "contemplate"; that which is contemplated is "the mind and the channels of the mind." Since it says "one place," one is emptiness. "World" refers to the three kinds \[of worlds\], and "sounds" are the capacities and conditions, hence they belong to the provisional. Not being bound by the two extremes is called liberation, which is the meaning of the contemplation of the Middle. From "yet it also says..." downward, this resolves an implicit objection. The objection might be: If this sūtra text corresponds to the three contemplations, why does the concluding line say that one becomes an arhat? Therefore, it now explains: This is spoken in terms of the ten kinds of persons; the first two attain the path and become Hīnayāna arhats, up to becoming the arhats of the Mahāyāna perfect and sudden \[teaching\]. As the Lotus Sūtra says: "We are now true arhats, and should receive offerings from all among them." Thus it is clear that a person of the perfect \[teaching\] is also called an arhat; hence it says "there is no fault."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.4.16) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1801.4.16](https://indike.org/pramana/in.bauddha.taisho.1801.4.16) · Pramāṇa
