請觀音經疏闡義鈔 4.32

4.32

經云「一一性相」者，即性相俱空。四句推不可得是性空，亦不住無四句是相空。所以經文約五陰示者，以一切眾生皆五陰現前故，故以陰為觀境。經云「皆悉入於如實之際」者，五陰俱空，故云皆悉等。如實之義，應通四教，同名實際而有空中之別。經「諸結賊」者，見思煩惱能結縛賊害於行人也。若約三結釋義，即疑、身見、戒取名三結也。

Regarding the sūtra's words 'each and every nature and characteristic': this means both nature and characteristic are empty. When deduced through the four propositions and cannot be found, that is emptiness of nature; also not abiding in the non-existence of the four propositions is emptiness of characteristics. The reason why the sūtra text explains this in terms of the five aggregates is because all sentient beings have the five aggregates manifest before them; therefore, the aggregates are taken as the object of contemplation. Regarding the sūtra's words 'all enter into the limit of true reality': because the five aggregates are all empty, it says 'all' and so forth. The meaning of 'true reality' should apply throughout the four teachings: they are identically named the limit of reality, yet have the distinction of emptiness and the middle. Regarding the sūtra's 'thieves of the fetters': the afflictions of views and thoughts can bind and rob the practitioner. If explained in terms of the three fetters, these are doubt, view of individuality, and grasping at precepts and vows.