請觀音經疏闡義鈔 4.36

4.36

As for 'destroying evil and becoming a pratyekabuddha', this corresponds to the sūtra's 'contemplating the twelve links of dependent origination, such as ignorance, as all unreal is called destroying evil.' The ten similes cited in the sūtra all illustrate that causes and conditions are identical to emptiness. The heat mirage is a solar shimmering. Wild horses galloping means that because wind moves dust, in the wilderness it is like wild horses galloping. As for the city of the gandharvas, Dharma Master Jingyuan's *Huayan yinyi* says: 'City of the gandharvas: translated here as city of seeking fragrance. It means between the ten jewel mountains there is a music spirit named gandharva. When the Trāyastriṃśa devas desire music, this spirit's body manifests an unusual sign, and immediately knowing the devas' thought, goes there to entertain them. Because of this matter, the Western Regions name musicians gandharvas. Those musicians often magically create cities, which quickly return to normal. Consequently, the cities manifested by dragons and clams are called gandharva cities, because they are like those made by musicians.' Like an illusion means like an illusionist magically producing elephants, horses, and the like. Like an apparition means like one possessing supernormal powers manifesting various transformations. As for 'abiding in non-retrogression is a bodhisattva', this refers to the sūtra text from 'or entering tranquil concentration' onwards. Although this is explained in terms of the shared [teaching], it connects to the distinct and the perfect, because of being received [into higher teachings]. The sūtra's 'kumāra' refers to the non-retrogression of thought in the first abiding stage of the perfect [teaching]. As for 'the word "taken" means concluding the sense', this refers to the earlier sūtra [passage], 'If there are those who take it, their bodies will be like lapis lazuli' and so forth. Showing this text now indicates that it concludes the sense of the six gates of the three vehicles. The commentary accommodates convenience: it first demonstrates the text of the three vehicles in the sūtra, and only later points out that this whole section of the sūtra text entirely has the sense of concluding.