請觀音經疏闡義鈔 4.9

4.9

「六道是六字門」者，文剩「門」字。「無量種」者，如人道貴賤愚智妍蚩一一不同。人道既然，餘皆倣此，即是章段句逗義也。「又照六道實相」者，謂照六道三障即三德也。此約自行釋遮持義。破三障即遮，達三德即持，故云「得陀羅尼」等也。「有我不耶」者，彼經迦葉問也。「答云」，即佛答也。「我即佛性」者，即直我也。「窮此理性」者，研窮三諦，生佛無差。菩薩分顯諸佛究竟，而能理事互融、普門示現，故云「而得自在」。「故能」下，約化他釋遮持也。以自證故乃能化他，亦由自他體性互遍。

Regarding "the six destinies are the gates of the six characters," the character "gates" (門) in the text is superfluous. Regarding "countless varieties," it is like the human destiny where nobility and baseness, foolishness and wisdom, beauty and ugliness, are each different. If the human destiny is thus, the rest are all modeled upon this; this is the meaning of sections, paragraphs, sentences, and clauses. Regarding "also illuminating the true nature of the six destinies," it means illuminating that the three obstacles in the six destinies are identical to the three virtues. This explains the meaning of "warding off and maintaining" in terms of one's own practice. Eradicating the three obstacles is "warding off"; realizing the three virtues is "maintaining"; hence it says "obtains the dhāraṇī," and so forth. Regarding "Is there a self or not?", this was asked by Kāśyapa in that sūtra. "The reply states" refers to the Buddha's reply. "The self is the Buddha-nature" refers to the genuine self. Regarding "fathoming this nature of principle," one thoroughly fathoms the three truths, [realizing that] sentient beings and buddhas are not different. Bodhisattvas partially reveal it, whereas all buddhas do so completely; and being able to interdiffuse principle and phenomena, they manifest universally through all gates; hence it says "and attains self-mastery." From "Therefore, [they] are able to..." downward, it explains warding off and maintaining in terms of transforming others. Because they have personally verified it, they are able to transform others, which also stems from the mutual pervasion of the essential nature of self and others.