請觀音經疏闡義鈔 1.35

1.35

"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.