請觀音經疏闡義鈔 2.72

2.72

Second, reinterpreting in terms of principle. The three thousand [realms] in a single thought are both empty and middle; because they mutually pervade one another, they are said to be boundless. The three obstacles are the obstacles to the three virtues. The nature is good, hence it is called "inherently good." From "ten kinds" below, the ten kinds of practitioners are used to explain "all the people." The ten kinds of practitioners do not go beyond the dharmadhātu of the three truths, just as all the people do not go beyond the state of Vaiśālī. "People suffering painful retribution": these are humans and heavenly beings who suffer, like those in Vaiśālī with severe diseases; it also includes the four evil destinies. "Worldly wholesome dharmas": these are people who practice the five precepts and ten virtues among humans. The two vehicles are discussed together in terms of the two [provisional] teachings. Bodhisattvas are discussed as opened across the four teachings. "Craving and views": these are the views and thoughts within the triple realm; they have not yet been severed by the internal and external ordinary stages of the Tripitaka and shared teachings, or the external ordinary stage of the distinct and perfect teachings. "Causing illness": relying on the three kinds of forms, sounds, and so forth, it causes the illnesses of greed, hatred, and delusion. "Lands of change": these are the lands of expedience and true retribution. "The thirty minds of the distinct stages": this is merely a general mention. Only from the seventh abiding stage upward are they born in the land of expedience and receive a body of change. The ten faiths of the perfect teaching and those of the Tripitaka and shared teachings who have completely severed afflictions are identical to the thirty minds of the distinct teaching. An entry into the grounds in the distinct teaching is identical to the first abiding stage of the perfect teaching. Although the text singles out one side, the meaning necessarily encompasses all.