請觀音經疏闡義鈔 1.36

1.36

三請對三聚戒中，應以第一對攝律儀，第三對攝善法。《瓔珞經》云「律儀戒，謂十波羅夷。」戒疏云「攝律儀，能令心住。」此與斯那自請義合。《瓔珞》云「攝善法，謂八萬四千法門。」戒疏云「攝善，自成佛法。」此與如來護法請相應。《瓔珞》云「攝生，謂慈悲喜捨，化及眾生令得安樂。」戒疏云「攝生，成就眾生。」此與月蓋為他請相應。是故今經三請，即是三聚。此三聚名，出《方等》、《地持》。而文云「自請是攝善法，護法是攝正法」者，或是文誤，或別有據。

In matching the three invocations to the three collections of precepts: the first should correspond to the precept of restraining discipline, and the third to the precept of embracing wholesome dharmas. The Yingluo jing says: "The precept of discipline refers to the ten pārājikas." The Precept Commentary says: "Restraining discipline can cause the mind to abide." This agrees in meaning with Sinā's self-invoking. The Yingluo says: "Embracing wholesome dharmas refers to the eighty-four thousand Dharma-gates." The Precept Commentary says: "Embracing wholesomeness accomplishes the Buddha-Dharma for oneself." This corresponds to the Tathāgata's invocation for protecting the Dharma. The Yingluo says: "Embracing sentient beings refers to loving-kindness, compassion, joy, and equanimity, extending transformation to sentient beings to bring them peace and joy." The Precept Commentary says: "Embracing sentient beings brings sentient beings to fulfillment." This corresponds to Candraprabha's invocation for the sake of others. Therefore, the three invocations in this sūtra are precisely the three collections [of precepts]. The names of these three collections derive from the Vaipulya and Bodhisattvabhūmi. As for the text's statement that "self-invoking embraces wholesome dharmas, and protecting the Dharma embraces the right Dharma," this is perhaps a textual error, or relies on another source.