請觀音經疏闡義鈔 1.63

1.63

"The mind that abides nowhere" and so forth: this means that the Great Sage inwardly has no four attachments and outwardly accords with faculties and conditions, causing them to attain the four benefits, explaining differences in object and wisdom. This means that if someone delights in hearing of self-arising object and wisdom, he then explains that the object is its own object and wisdom is its own wisdom, to meet the mind of aspiration. Or they may be suitable to hear it to produce the wholesome, or he explains it necessarily to destroy afflictions, or upon hearing it they awaken to the path; other, both, and causeless are also like this. Therefore, what the sūtras and treatises explain, whether object or wisdom, does not go beyond self and so forth. In listing the names, the object and wisdom of the four teachings all accord with the four Siddhāntas. The distinct teaching alone receives the name because its stage of emerging from emptiness specifically transforms others through the four Siddhāntas. The perfect teaching being named inconceivable shows that the previous three teachings are all conceivable. However, the four objects and wisdoms all generally explain the two characters "observing the world"; one should know their distinctions in advance, then upon reaching the text it will be easily understood. The former two take the mind producing the three worlds of the six realms as the object, while their wisdoms differ in analytical division and bodily realization. The distinct teaching takes the mind producing the three worlds of the ten realms as the object and uses sequential wisdom. The perfect teaching takes the mind inherently possessing the three worlds of the ten realms as the object and uses the threefold wisdom in a single mind.