請觀音經疏 1.5

1.5

名者，眾經皆有通名別名，此經人法等是別名，經之一字是通名。所以有此通別者，三義往簡：一教、二行、三理。教者，聲聞不同，諸部名異，異故是別；然同是佛口所說，非餘弟子人天所作，是名通。約行者，入道多途非唯一種，觀門有異修習亦殊，是故言別；契道之時同歸一理，是故論通。理者，理是一法，多諸名字，或云真如、實際、實相、阿黎耶識種種名字，名字既異所以稱別；同名一理，是故論通。今就別名，復為二：一人、二法。人法相成，豈得相離？今欲令易解，故作兩釋：先明於人、次明於法。人者即為二：一能請之人、二所請之人。請之一字是標，能請之人即是有機之徒感於菩薩。觀世音三字，標所請之人。今明能請有三義：一為自故請、二為他故請、三護正法故請。並出下文，如斯那等是自請，如月蓋是為他請，七言偈是護正法請。復次自請是攝善法戒，為他是攝眾生戒，護法是攝正法戒。若得意，只三請還是一法。何以故？如欲使自身戒定慧明淨，即是攝善法。若己定慧淨，能利益他，即是攝眾生界。是故《華嚴》云「心佛及眾生，是三無差別。」故知三法是一也。今作三者，隨行者意，逐其傍正，或時自行為正、餘二傍（云云）。自請復為三：一延請、二祈請、三願請。為他護法，皆具延、祈、願三請也。此之三請，只是機感之因。用延、祈、願三請，即對三業。延即屈伸俯仰延致之義，即身業請。祈即發口干求，即口業請。願即要心處所，即意業請。皆出下文，如五體投地是身業，四行偈明大悲覆一切是口業，一心一意是意業。復次，延即是請人，祈是請法，願是總人法。今就延請又為三：一標心請、二約行請、三約證請。標心者，如域意祈求專誠致請，機成則感大聖也。行請者，如人雖不標心，但其三業無瑕、身口純淨，大士自然感應。證請者，如其修念佛三昧現前時，十方諸佛悉皆現前。身業既具此三請，口意亦爾，合有九請。自既有九，為他三業亦有九，護法三業亦有九，三九二十七，足前十二合有三十九請。能請既有三十九，能所合辯即有七十八種也。能請之人即是十法界眾生，十界之中九界論請，佛界須料簡。

Regarding the name: all sūtras have general names and particular names. In this sūtra, "person and Dharma" and the like are the particular name; the single character "sūtra" is the general name. The reason there are this general and particular is distinguished by three aspects: first, teaching; second, practice; third, principle. Regarding teaching: the śrāvakas differ, and the names among the various sections are distinct; being distinct, it is particular. Yet being equally expounded by the Buddha's mouth and not composed by other disciples, humans, or devas, it is named general. In terms of practice: there are many paths to enter the Way, not just a single kind; the contemplation gates differ and the cultivation is also distinct, hence it is called particular. When tallying with the Way, they equally return to the one principle, hence it is termed general. Regarding principle: principle is one single Dharma yet has many names, sometimes called tathatā, the ultimate limit of reality, the true mark, ālayavijñāna, and various names; since the names differ, it is called particular. Equally naming the one principle, it is termed general. Now, concerning the particular name, it is again divided into two: first, person; second, Dharma. Person and Dharma complete one another; how could they be separated? Now, wishing to make it easy to understand, two explanations are made: first clarifying the person, next clarifying the Dharma. The person is twofold: first, the person who has the capacity to invoke; second, the person who is the object of invocation. The single character "invoke" indicates this: the person who has the capacity to invoke is the disciple who possesses the capacity to stimulate the Bodhisattva. The three characters "Guan-shi-yin" indicate the person who is the object of invocation. Now, clarifying the capacity to invoke, there are three meanings: first, invoking for oneself; second, invoking for others; third, invoking to protect the true Dharma. All appear in the text below: such as Senā and others being invoking for oneself; such as Yuegaiduo being invoking for others; the seven-syllable verses being invoking to protect the true Dharma. Furthermore, invoking for oneself is the precept of embracing good dharmas; invoking for others is the precept of embracing sentient beings; protecting the Dharma is the precept of embracing the true Dharma. If one grasps the meaning, these three invocations are still just one dharma. Why? For instance, wishing to make one's own body's precepts, concentration, and wisdom bright and pure is precisely embracing good dharmas. If one's own concentration and wisdom are pure and able to benefit others, that is embracing the realm of sentient beings. Therefore the Avataṃsaka-sūtra says: "The mind, the Buddha, and sentient beings—these three are without difference." Hence we know these three dharmas are one. Now dividing into three accords with the practitioner's intention, following the secondary and primary: sometimes one's own practice is primary and the remaining two secondary (and so forth). Invoking for oneself is again threefold: first, invitation by physical obeisance; second, invocation by oral petition; third, invocation by mental vow. For others and for protecting the Dharma, each likewise possesses all three of invitation by physical obeisance, invocation by oral petition, and invocation by mental vow. These three invocations are simply the causes for the stimulus of capacity. Employing the three invocations of invitation by physical obeisance, invocation by oral petition, and invocation by mental vow directly corresponds to the three karmas. Invitation by physical obeisance means bending, extending, bowing, and looking up to extend an invitation, which is invocation by bodily karma. Invocation by oral petition means uttering words to petition and seek, which is invocation by oral karma. Invocation by mental vow means fixing the mind upon an objective, which is invocation by mental karma. All appear in the text below: such as throwing the five limbs to the ground being bodily karma; the four-line verse explaining that great compassion covers all being oral karma; and having a single mind and single intent being mental karma. Furthermore, invitation by physical obeisance is inviting the person; invocation by oral petition is requesting the Dharma; invocation by mental vow encompasses both person and Dharma. Now, regarding invitation by physical obeisance, it is again threefold: first, invocation by fixing the mind; second, invocation in terms of practice; third, invocation in terms of realization. Fixing the mind means, for example, firmly determining the intent, praying, and seeking, exclusively and sincerely extending the invitation; when the capacity is matured, it stimulates the Great Sage. Invocation by practice means, for example, a person who, although not consciously fixing the mind, has three karmas without flaw, pure in body and speech; the Great Being responds naturally. Invocation by realization means, for example, when cultivating buddhānusmṛti-samādhi and it manifests before oneself, the buddhas of the ten directions all manifest before oneself. Since bodily karma possesses these three invocations, speech and mind are also like this, together making nine invocations. Since oneself has nine, the three karmas for others also have nine, and the three karmas for protecting the Dharma also have nine: three times nine is twenty-seven, which, added to the previous twelve, totals thirty-nine invocations. Since the capacity to invoke has thirty-nine, when capacity and object are jointly articulated there are seventy-eight kinds. The person who has the capacity to invoke is sentient beings of the ten dharma realms; among the ten realms, invocation is discussed in nine realms, while the Buddha realm must be examined critically.