法華義疏 9.22

9.22

「得未曾有」下，第二、正明領解。亦開為四：初、明內心歡喜，得無生忍，無有所得垢，故言心淨。「即從座起」下，第二、明外形致敬。「而作是念」下，第三、默念領解。「拔出眾生處處貪著」者，如前文「眾生處處著，引之令得出」也。言貪著者，非謂但是貪使，及說一切有所得心也。「唯佛世尊」下，第四、祈請授記。所以祈請授記者，凡有二義：一、為現攝下根之流，二、為有緣眾生發願往生，是故請記。「深心」者，無生法忍即是菩薩行，故名深也。「本願」者，無所得菩提心也。

From "having attained what had never been before" downward is the second part, directly clarifying the receptive understanding. This also opens into four: First, clarifying the inner joy of mind, attaining the forbearance of non-arising of dharmas, devoid of the defilement of mental grasping; hence it says "his mind was pure." From "immediately arose from his seat" downward is the second, clarifying outward physical reverence. From "and had this thought" downward is the third, silent reflection in receptive understanding. "Plucking out sentient beings from their attachments everywhere" is like the previous text: "Sentient beings are attached everywhere; I lead them out." In speaking of "attachment," it does not refer merely to the affliction of greed, but also speaks of all minds with grasping. From "Only the Buddha, the World-Honoured One" downward is the fourth, beseeching the conferment of prophecy. In beseeching the conferment of prophecy, there are generally two meanings: first, to gather in the current stream of lowest capacity; second, to make vows to be reborn for the sake of sentient beings with whom he has affinity; therefore he requests prophecy. "Deep mind" refers to the forbearance of non-arising of dharmas, which is precisely the bodhisattva practice; hence it is called deep. "Original vow" refers to the bodhicitta that has no grasping.