請觀音經疏闡義鈔 3.37

3.37

「前是大悲」等者，指前總請大悲覆一切也。對今施樂，即慈悲互顯。前舉能拔，故云大悲；今舉所與，故云安樂。「若世」下，釋大樂而先簡分樂。「如是等」者，等取二乘以證真為樂，菩薩以出假為樂。「分有」下，皆是少分樂，不名大樂。「至得」下，正示大樂。不遷不變故常，無二邊苦故樂，四德之二也。「能請語長遠」者，謂月蓋通為十種行人請，不秖為於受苦報人也。

"The preceding is great compassion" and so forth: Referring to the previous general invocation where great compassion covers all. In contrast with the present bestowal of bliss, benevolence and compassion mutually illuminate each other. The preceding brings up what is able to pull out [suffering], hence it says great compassion; the present brings up what is bestowed, hence it says peace and bliss. From "If worldly" below: Explaining great bliss by first setting aside partial bliss. "And so forth": Taking by extension the two vehicles who take the realization of reality as bliss, and bodhisattvas who take emerging into the provisional as bliss. From "Partially having" below: All are a small portion of bliss, not named great bliss. From "Until obtaining" below: Directly showing great bliss. Not changing and not altering, hence permanent; free of the suffering of the two extremes, hence bliss: two of the four virtues. "The words of the one who is able to invoke are long-reaching": This means that Candraprabha makes the invocation generally for the ten kinds of practitioners, not merely for persons experiencing retributive suffering.