請觀音經疏闡義鈔 1.30

1.30

「聲聞」者。聲謂所聞之聲。教即八音四辯也。聞即能聞之機，用耳識攬別也。《大論》云「耳根不壞，聲在可聞處。」機宜既異，所說則殊；所說既殊，諸部乃異。此經彼經各有名故，故曰名異。「餘弟子」，即三乘賢聖。問：《智論》云「佛經通四人說，謂弟子、諸仙、諸天、化人。」今何言非？答：為佛印可，同稱佛說。如今經觀音說呪，身子說四大同入實際，以佛印故，皆名佛說。

"Voice-hearer": "voice" refers to the voice heard, the teaching being the eight sounds and four analytical knowledges; "hearing" refers to the receptive capacity able to hear, apprehending distinctions with auditory consciousness. The Dàzhìdù lùn says: "When the auditory faculty is undamaged and the sound is in a hearable place..." Since receptive capacities and inclinations differ, what is preached is distinct; since what is preached is distinct, the divisions of scriptures are therefore different. Because this sūtra and that sūtra each have their own names, it is said that "names are different." "Other disciples" refers to the worthy and holy ones of the three vehicles. Question: The Zhìlùn says, "Buddhist sūtras are spoken by four kinds of persons: namely disciples, sages, deities, and apparitional beings." Why do you now say otherwise? Answer: Being endorsed by the Buddha, they are equally termed spoken by the Buddha. Just as in the present sūtra Avalokiteśvara speaks the dhāraṇī and Śāriputra speaks of the four great elements equally entering the ultimate reality, because of the Buddha's endorsement, both are named spoken by the Buddha.