法華義疏 12.91

12.91

「無盡意」下，大段第二。前釋名竟，今歎名德。「若有眾生」下，第二、釋觀世意。內心常念，觀察其意得離三毒，故是釋觀世意；二者、上拔苦果，今拔苦因；三者、上拔身難，今拔心難；四者、上拔肉身難，今拔法身難；五者上拔世間難，今拔出世間難；六者上拔報障業障，今拔煩惱障；七者上拔一世難，今拔三世難；八者上拔人中難，今拔三界難；九者上為淺行人，今為深行人；十者上暫拔難，今永拔難。就文亦二：初、釋觀世意名；「無盡意」下，第二、稱嘆名，勸物常念。就救三毒即為三別，一一中前釋世意，明感便得離欲，釋觀辨應。

From “Inexhaustible Mind” onward is the second major section. The preceding having completed the explanation of the name, now it praises the virtues of the name. From “If there are sentient beings” onward is, second, explaining the meaning of “observing the intentions of the world.” Constantly recollecting in the mind, one observes their intentions and enables them to be freed from the three poisons, hence this explains “observing the intentions of the world.” Second, the preceding removed the fruit of suffering, whereas this removes the cause of suffering. Third, the preceding removed perils to the body, whereas this removes perils to the mind. Fourth, the preceding removed perils to the physical body, whereas this removes perils to the dharmakāya. Fifth, the preceding removed worldly perils, whereas this removes supramundane perils. Sixth, the preceding removed the retribution obstacle and karma obstacle, whereas this removes the affliction obstacle. Seventh, the preceding removed perils of a single lifetime, whereas this removes perils across the three times. Eighth, the preceding removed perils among humans, whereas this removes perils in the three realms. Ninth, the preceding was for those of shallow practice, whereas this is for those of deep practice. Tenth, the preceding temporarily removed perils, whereas this permanently removes perils. With regard to the text, it also has two parts: first, explaining the name “observing the intentions of the world”; from “Inexhaustible Mind” onward, second, praising the name and exhorting beings to constantly recollect it. With regard to rescuing from the three poisons, there are three divisions: in each one, it first interprets the worldly intentions to clarify that the stimulus immediately results in freedom from desire, and then interprets Avalokita to distinguish the response.