請觀音經疏闡義鈔 4.16

4.16

Regarding "If there is one who can contemplate...," and so forth, this explains the phrase "contemplating the mind and the channels of the mind." That which can contemplate is the character "contemplate"; that which is contemplated is "the mind and the channels of the mind." Since it says "one place," one is emptiness. "World" refers to the three kinds [of worlds], and "sounds" are the capacities and conditions, hence they belong to the provisional. Not being bound by the two extremes is called liberation, which is the meaning of the contemplation of the Middle. From "yet it also says..." downward, this resolves an implicit objection. The objection might be: If this sūtra text corresponds to the three contemplations, why does the concluding line say that one becomes an arhat? Therefore, it now explains: This is spoken in terms of the ten kinds of persons; the first two attain the path and become Hīnayāna arhats, up to becoming the arhats of the Mahāyāna perfect and sudden [teaching]. As the Lotus Sūtra says: "We are now true arhats, and should receive offerings from all among them." Thus it is clear that a person of the perfect [teaching] is also called an arhat; hence it says "there is no fault."