請觀音經疏闡義鈔 1.35

1.35

「人法」下，明來意也。陀羅尼，是三德，即所證之法。觀世音，即能證之人。自既已證三德，今說此呪，令他亦證三德。是則法假人弘、人因法立，相成相即不可暫分。今順經題約化他義，故先人次法。是自請者，斯那問身子根境相應攝住，自為入道之門，故是自請。月蓋為舍離重病，故是為他。佛說偈付囑流通，為護正法。此之三種皆名請觀音也。若約經文，則為他居初。今約義便，故先列自請，以自請意狹、為他次廣、護法最廣，從狹之廣而為次第也。問：斯那請，身子說六根，如來付囑八部，何名請觀音耶？答：觀音遠降，意在說治障之法。斯那所請，亦為此法。如來付囑八部，亦只令此法久住於世。約人雖殊，法門無異，以法顯人，俱是請觀音也。

"Person and Dharma" and what follows explains the sequence of presentation. The dhāraṇī is the three virtues, which is the Dharma realized. Avalokiteśvara is the person who realizes [it]. Having already realized the three virtues himself, he now speaks this dhāraṇī to cause others to also realize the three virtues. Thus the Dharma relies on the person for propagation, and the person is established on account of the Dharma; complementing each other and mutually identical, they cannot be separated for an instant. Now, conforming to the sūtra's title and considering the meaning of transforming others, the person is placed first and the Dharma second. As for "self-invoking": Sinā questioned Śāriputra about the correspondence of faculties and objects and maintaining mental restraint, which serves as a gate for entering the path for oneself; hence it is self-invoking. Candraprabha [invoked] on account of the severe illness in Vaiśālī; hence it is for the sake of others. The Buddha spoke the verses and entrusted [the text] for circulation in order to protect the right Dharma. These three kinds are all called invoking Avalokiteśvara. In terms of the sūtra text, [invoking] for others comes first. Now, for the sake of doctrinal convenience, self-invoking is listed first, because self-invoking has a narrow scope, for others is moderately broad, and protecting the Dharma is the broadest; they are sequenced from narrow to broad. Question: Sinā inquired, Śāriputra spoke of the six faculties, and the Tathāgata entrusted the eight classes of beings; how can this be called invoking Avalokiteśvara? Answer: Avalokiteśvara came from afar with the intention of preaching the method for curing obstacles. What Sinā requested was also this method. The Tathāgata's entrustment to the eight classes was also only to make this method abide long in the world. Although the persons are distinct, the Dharma-gate is without difference; using the Dharma to manifest the person, all constitute invoking Avalokiteśvara.