觀音玄義 1.7

1.7

第二次第者，此有兩意：一約觀明次第、二約教明次第。約觀則總，初、中、後心因圓果滿；約教則該，括漸、頓，小、大諸經。約觀以人法為初者，欲明觀行，必有其人，人必秉法。譬如人受一期果報，攬陰成人，雖具無量德行，必先標名字，故以人法居初，意亦例此。人法居九義之初可爾，何意乘以人法為次耶？此須據經，經云「以是因緣名觀世音」，即前辯人，後云「方便之力，普門示現」，即却論於法，人能秉法，故言人法也。

Second, the sequence: this has two senses: first, clarifying the sequence in terms of contemplation; second, clarifying the sequence in terms of the teachings. In terms of contemplation, it is comprehensive: the initial, intermediate, and final minds bring the cause to perfection and the fruition to fullness. In terms of the teachings, it is all-encompassing, including the gradual and sudden, Hinayāna and Mahāyāna sūtras. In terms of contemplation, person and dharma are placed first because when one wishes to clarify contemplative practice, there must be a person, and the person must hold the dharma. For example, when a person receives the retribution of a single lifetime, gathering the aggregates to form a person, although possessing immeasurable virtuous conduct, their name must first be designated; hence person and dharma are placed first, and the purport here is analogous. It may be so that person and dharma stand first among the nine meanings, but why then are they taken in sequence as person and then dharma? This must be grounded in the sūtra: the sūtra says, "By virtue of these causes and conditions, he is named Avalokiteśvara," which first distinguishes the person; later it says, "By the power of upāya, he manifests through the universal gate," which then discusses the dharma. The person is able to hold the dharma; therefore it says "person and dharma."