請觀音經疏 1.3

1.3

此經從人法以標名，人是至慈之大士，法是至良之神呪。人有二義：一通、二別。別是觀音之勝名，通是菩薩之嘉號。別又二義：一能、二所。請字，是標能感之群機。觀世音三字，是標能應之聖主。法有二義：一用、二體。消伏毒害，明其力用。陀羅尼，明其正體。體有二義，此間名為能持能遮，持於三義、遮於二邊。用即為三，一事、二行、三理。事者，虎狼刀劍等也。行者，五住煩惱也。理者，法界無閡，無染而染，即理性之毒也。故言從人法以標名焉。

This sūtra indicates its title based on person and Dharma. The person is the great being of utmost compassion; the Dharma is the dhāraṇī-mantra of utmost efficacy. The person has two aspects: first, the general; second, the particular. The particular is the supreme name of Guanyin; the general is the auspicious title of Bodhisattva. The particular also has two aspects: first, the capacity; second, the object. The character "invoke" indicates the multitude of capacities able to stimulate. The three characters "Guan-shi-yin" indicate the holy lord able to respond. The Dharma has two aspects: first, function; second, essence. "Dispelling and subduing poisonous harms" clarifies its power and function. "Dhāraṇī" clarifies its proper essence. The essence has two meanings, translated here as able to hold and able to block: holding fast to three meanings and blocking out the two extremes. Function then comprises three: first, worldly affairs; second, practice; third, principle. Worldly affairs refers to tigers, wolves, knives, swords, and the like. Practice refers to the five entrenchments of affliction. Principle refers to the unhindered nature of the dharma realm: being stained while unstained, which is precisely the poison inherent in the nature of principle. Hence it is said that it indicates its title based on person and Dharma.