請觀音經疏闡義鈔 4.4

4.4

經「三障永盡」者，二種三障也。一分段三障，見思為煩惱障、惑業為業障、界內生為報障；二變易三障。又二：一方便三障，塵沙為煩惱障、無漏業為業障、變易生死為報障；二實報三障，無明惑為煩惱障、非漏非無漏業為業障、彼土變易為報障。此呪能令至於究竟寂光，故云三障永盡也。「三界獄火」者，三界繫閉行人猶如牢獄，無常如火。「眾苦」者，分段三界有五八之苦，變易三界有塵沙無明之苦。「四百四病」者，一大不調百一病起，四大合四百四病也。界外應以障四德為病。「入陣鬪戰」者，若約理者，與五陰魔、煩惱魔、死魔共戰也。

Regarding the sūtra's 'the three obstacles are forever ended': there are two kinds of three obstacles. First, the three obstacles of fragmented [samsāra]: views and thoughts are the affliction obstacle; afflictive karma is the karma obstacle; birth within the three realms is the retribution obstacle. Second, the three obstacles of transformative [samsāra]. This also has two: first, the three obstacles of upāya: [ignorance like] sand on the shore is the affliction obstacle; uncontaminated karma is the karma obstacle; transformative birth-and-death is the retribution obstacle. Second, the three obstacles of true retribution: the affliction of fundamental ignorance is the affliction obstacle; karma that is neither contaminated nor uncontaminated is the karma obstacle; transformation in that land is the retribution obstacle. This dhāraṇī can cause one to reach the ultimate quiescent light; therefore it says that the three obstacles are forever ended. Regarding 'the prison fire of the three realms': the three realms confine practitioners like a prison, and impermanence is like fire. Regarding 'all sufferings': the three realms of fragmented [samsāra] have the five and eight sufferings; the three realms of transformative [samsāra] have the sufferings of sand-like ignorance and fundamental ignorance. Regarding 'the four hundred and four illnesses': when one great element is out of harmony, one hundred and one illnesses arise; the four great elements combined make four hundred and four illnesses. Beyond the realms, obstructing the four virtues should be taken as the illness. Regarding 'entering battle and fighting': if explained in terms of principle, it is fighting together with the aggregate māra, the affliction māra, and the death māra.