請觀音經疏闡義鈔 4.3

4.3

經「女人污穢」者，《大論》云「婬欲雖不惱害眾生，以心心繫縛故。」既求解脫，故須制之。經「長與苦別」者，似位別分段苦，真位別變易苦。此別圓也，亦應約十種行人通證於前者。觀音說兩呪既畢，故通印證之，釋迦因是自說第三呪也。經「來嬈此女人」者，即鬼動其婬也。《阿含》云「婬亦有鬼，鬼入心則使婬佚無度。或鬼使瞋使邪。」嬈，乃了切，《說文》云「擾戲也。」郭璞云：「嬈，弄也。」經「入善境界」者，約十人中，餘九皆名善境界也，乃至唯佛名善。經「惡鬼消伏」者，觀音有威有恩，若非懷恩則是畏威，所以消滅調伏也。

Regarding the sūtra's 'defilement of women': the *Great Treatise* (*Mahāprajñāpāramitopadeśa*) states, 'Although sexual desire does not harm sentient beings, it binds the mind moment after moment.' Since one seeks liberation, one must prohibit it. Regarding the sūtra's 'forever parting from suffering': the stage of resemblance parts from the suffering of fragmented [samsāra]; the true stage parts from the suffering of transformative [samsāra]. This refers to the distinct and perfect [teachings], and should also be understood as collectively verifying the preceding regarding the ten kinds of practitioners. Because Avalokiteśvara finished speaking the two dhāraṇīs, he comprehensively sealed and verified them; on this basis, Śākyamuni himself spoke the third dhāraṇī. Regarding the sūtra's 'comes to disturb this woman': this refers to ghosts stirring up her sexual desire. The *Āgama* states, 'There are also ghosts of sexual desire; when a ghost enters the mind, it causes licentiousness without restraint. Or the ghost causes anger, or causes perversion.' Disturb (rao, 嬈) is pronounced *niao* [nai-liao cut]. The *Shuowen* states: 'It means to tease playfully.' Guo Pu said: '*Rao* means to tamper with.' Regarding the sūtra's 'entering a good realm': among the ten kinds of persons, the remaining nine are all called good realms, up to the Buddha alone being called good. Regarding the sūtra's 'evil ghosts are eliminated and subdued': Avalokiteśvara possesses both majestic power and grace; if they do not cherish grace, then they fear majesty, which is why they are eliminated and subdued.