仁王護國般若經疏 4.12

4.12

「無緣大悲」下，四明攝化分齊。文二：今初略者，一切眾生在於三界，佛以大悲而濟拔之。《法華》云「諸子游戲來入此宅」，長行即云「長者驚入火宅」；《淨名》云「菩薩病者從大悲起」，皆此意也。大悲是能化心，眾生是所化境，薩婆若是能化體。大悲有三：一眾生緣悲，外道亦有；二法緣悲，二乘亦有；三無緣悲，唯佛獨有。「善男子」下，第二依宗廣釋。文三：初約正理。「三界」者，欲、色、無色等三也。「藏」者，能含六道四生也。「果」者，分段報果也。「報」者，苦樂等報也。「二十二根」者，眼等六根、苦樂憂喜捨五，成十一根；男女命三，信進念定慧等五，成十九根；未知根、欲知根、知已根，成二十二根。二十一根不出分段三界，知已根不出變易三界。「諸佛三身亦不出三界」者，以法身即應化也。《大經》云「今我此身即是法身」，《法華》云「常在靈鷲山及餘諸住處」，《普賢觀》云「釋迦牟尼名毘盧遮那，遍一切處」，《華嚴》云「亦名釋迦，亦名舍那」等，既知三身即一身，亦須知界外即界內也。「三界外無眾生」下，二明聽說。說云界外有眾生可化者，此外道說，非佛說也。

From "objectless great compassion" downward, fourth, clarifies the scope of gathering and transforming [beings]. The text has two [parts]: first, in brief, all sentient beings are in the three realms, and the Buddha rescues them through great compassion. The Lotus Sūtra says, "The children playing entered this house," and the prose says, "The elder, alarmed, entered the burning house"; the Vimalakīrti Sūtra says, "A bodhisattva's sickness arises from great compassion"—all have this meaning. Great compassion is the mind that can transform; sentient beings are the sphere to be transformed; sāpohere is the substance that can transform. There are three kinds of great compassion: first, compassion directed toward sentient beings, which heterodox paths also have; second, compassion directed toward dharmas, which the two vehicles also have; third, objectless compassion, which only the Buddha uniquely possesses. From "good sons" downward, second, extensively explains according to the gist. The text has three [parts]: first, in terms of correct principle. The "three realms" are the three realms of desire, form, and formlessness. "Storehouse" means being able to contain the six destinies and the four modes of birth. "Fruits" are the reward fruits of partitioned [samsāra]. "Retribution" means retributions of suffering, pleasure, and so forth. The "twenty-two faculties" are the six faculties of the eye and so on, plus the five of suffering, pleasure, sorrow, joy, and equanimity, making eleven faculties; male, female, and life faculties, three, plus faith, vigor, mindfulness, concentration, and wisdom, five, making nineteen faculties; the faculty of not yet knowing, the faculty of wanting to know, and the faculty of having known, making twenty-two faculties. Twenty-one faculties do not go beyond the partitioned three realms; the faculty of having known does not go beyond the transformation three realms. "The three bodies of all buddhas also do not go beyond the three realms" means that the Dharma body is identical to the responsive and transformation [bodies]. The Mahā[parinirvāṇa] Sūtra says: "Now this body of mine is itself the Dharma body"; the Lotus Sūtra says: "Constantly on Vulture Peak and in other dwelling places"; the Samantabhadra Contemplation Sūtra says: "Śākyamuni is named Vairocana, pervading all places"; the Avataṃsaka Sūtra says: "Also named Śākyamuni, also named Rocana," and so forth. Since it is known that the three bodies are a single body, one must also know that outside the realms is identical to within the realms. From "outside the three realms there are no sentient beings" downward, second, clarifies the teachings heard. Claiming that outside the realms there are sentient beings who can be transformed is the teaching of heterodox paths, not the teaching of the Buddha.