仁王護國般若經疏 5.17

5.17

「佛告大王」下，大章第二答所化眾生之相。文三：一牒前問、次正答、後得益。今初，重牒前問：何相眾生可化也。「若以幻化」下，二答。文二：一略、二廣。今初。能化所化皆因緣生故，俱是幻化。能如是者，真是行化眾生。《淨名》云「譬如幻士為幻人說法」也。「眾生識初」下，二廣答。文二：初明所化如幻、後明能化如幻。初文二：先釋、後結。初中六假為六別。第一釋法假中文二：一正明法假、二明凡聖境差。初文更二：一明本識能生色心。本識者，即正因佛性，不同木石，非有非無、不知不忘，如水濕性、火熱性、黃石金性等，但隨境界而有差殊，得善境生善、得惡境生惡，乃至成地獄等身。但取初一念乃至金剛，於其中間生不可說善惡身心。《大經》云「如雪山藥，唯是一味，隨其流處有種種名，其味真正停留在山，藥菓叢林不能覆沒」也。

From "The Buddha told the Great King" below, the second major section answers concerning the characteristics of sentient beings to be transformed. There are three parts: first restating the earlier question, next giving the direct answer, and finally the attainment of benefit. Now for the first, it restates the earlier question: what characteristics of sentient beings can be transformed? From "If by means of illusion and transformation" below, second is the answer. There are two parts: first brief, second extensive. Now for the first: because both the transformer and the transformed arise from causes and conditions, both are illusory and transformed. One who can do this is truly practicing the transformation of sentient beings. The Vimalakīrti says, "It is like an illusory person expounding the Dharma for an illusory being." From "Sentient beings' consciousness at first" below, second is the extensive answer. There are two parts: first clarifying that those transformed are like an illusion, and then clarifying that the transformer is like an illusion. In the first there are two parts: first explaining, and then concluding. Within the first, the six provisionalities make six distinctions. In explaining the first, the provisionality of phenomena, there are two parts: first directly clarifying the provisionality of phenomena, and second clarifying the difference between ordinary and noble realms. In the first there are further two parts: first clarifying that the root consciousness can generate form and mind. The root consciousness is fundamental cause buddha-nature, which is unlike wood or stone; it is neither existent nor non-existent, neither knowing nor forgetting, like the wet nature of water, the hot nature of fire, or the gold nature of yellow stone. It simply varies according to the realm: meeting a good realm it produces good, and meeting an evil realm it produces evil, even to the point of forming bodies in hell and the like. Considering merely from the initial single thought up to the diamond [mind], between them are generated ineffable good and evil bodies and minds. The Mahāparinirvāṇa Sūtra says, "Like the medicine of the Snow Mountains, which is of a single taste, yet receives various names according to where it flows; its genuine taste remains stayed upon the mountain, and medicinal fruit groves cannot cover it up."