請觀音經疏闡義鈔 3.34

3.34

經「南無」，此云歸禮，或云歸命。「通為眾生」等者，佛如醫王，法如良藥，僧如瞻病人，故云消伏之所。「別緣」者，別在大悲拔苦之力，是故別請也。「三寶復有通別」者，三寶是通，各三稱為別。謂除三障說三呪表三德，故須三稱也。「三釋」者，「釋」應作「德」，字之誤也。通稱三寶既復論通別，觀音別緣亦應復論通別。以亦三稱故，義可例知。「三業如文」者，稱名口業，投地身業，一心一意意業。

In the sūtra, "Namo": Here translated as "taking refuge and paying homage," or "taking refuge of one's life." "Generally for sentient beings" and so forth: The Buddha is like the king of physicians, the Dharma is like good medicine, and the Saṅgha is like the attendant of the sick; therefore it is said to be the place of eliminating and subduing. "Distinct condition": It specifically consists in the power of great compassion to pull out suffering; therefore one makes a distinct invocation. "The Three Jewels also have general and distinct": The Three Jewels are general; repeating each three times is distinct. This means that to eliminate the three obstacles one speaks three dhāraṇīs to express the three virtues, hence one must invoke them three times. "Three explications": "Explication" (shi) should be "virtue" (de); it is a textual error. Since the general invocation of the Three Jewels again involves discussing general and distinct, the distinct condition of Avalokiteśvara should also again involve discussing general and distinct. Because it is also invoked three times, its meaning can be known by analogy. "The three karmas are as in the text": Invoking the name is the oral karma, throwing oneself to the ground is the bodily karma, and singlemindedness and single intent is the mental karma.