仁王經疏 1.231

1.231

釋曰：自下第二如來正說。文別有三：初〈觀空品〉，明自利行，答前問。次〈教化品〉，明利他行，答第二問。後〈二諦品〉，明二護所依理，就答初問。文別有二：初正釋觀空，後「佛說法時」下時眾得益。前中有二：初正釋觀空，後「大王菩薩」下，釋已總結。前中有二：初標宗正釋，後「白佛言」下問答重釋。此即標宗正釋。然釋此文，自有二說。若依《本記》，文別有三：一所化之境、二能化之智、三「是為」下結成化體。言菩薩化四生者，所化境也。四生有三義：一形色四生，謂胎、卵、濕、化。二小乘心神四生：一一闡提、二我見、三怖畏生死聲聞、四自利行緣覺。三大乘心神四生，謂樂三有，有二人：一樂大乘闡提、二執著我見，是大乘外道。不樂三有，有二人：一人即是二乘，不樂生死、不樂涅槃；一人即是菩薩。此三四生，即所化之境，故言菩薩化四生也。言不觀色如至二諦者，自下第二能化之智，見諸法如如，同一無相。文別有三：一約法、二解釋、三結成。第一約法，略舉五條：一五陰、二眾生、三佛果、四菩薩、五真妄。五陰是生死假人所依，眾生我人是能依，四德佛果是出世依處。解云：佛果四德即是能化菩薩所依止處，是故經云「菩薩化生，不論於佛知見壽者。」菩薩是能依，就菩薩有三：一位、二人、三法。位者即有三種：一未知欲知，是十信，名為知。二十解十行，名為見。三護知即壽者，從十迴向至金剛。所言壽者，能護智慧壽命使不斷失也。人者，文言菩薩。法者，文云六度等，舉人欲法也。五真妄者，文言二諦，如生死為俗、出世為真也。

Explanation: From here below is the second [major section]: the Tathāgata's direct teaching. The text has three divisions: first, the 'Chapter on Contemplating Emptiness', which explains practice for one's own benefit, answering the previous question. Next, the 'Chapter on Teaching and Converting', which explains practice for the benefit of others, answering the second question. Finally, the 'Chapter on the Two Truths', which explains the principle on which the two protections rely, directly answering the initial question. [The 'Chapter on Contemplating Emptiness'] has two parts: first, the direct explanation of contemplating emptiness; second, from 'When the Buddha taught this Dharma' below, the benefit obtained by the assembly at that time. The former has two parts: first, the direct explanation of contemplating emptiness; second, from 'Great King, bodhisattvas' below, the general conclusion following the explanation. The former has two parts: first, stating the essential tenet and directly explaining it; second, from 'addressed the Buddha, saying' below, the further explanation through question and answer. This is the stating of the essential tenet and direct explanation. However, in explaining this text, there are of themselves two traditions. If we follow the *Original Record*, the text has three divisions: 1. the realm to be transformed; 2. the wisdom that can transform; 3. from 'This is' below, the concluding establishment of the essence of transformation. Saying that 'bodhisattvas transform the four kinds of birth' refers to the realm to be transformed. The four kinds of birth have three meanings: 1. the four kinds of physical birth, namely womb-born, egg-born, moisture-born, and spontaneously born. 2. the four kinds of mental birth according to the Hīnayāna: first, icchantikas; second, those with self-view; third, śrāvakas who fear saṃsāra; fourth, pratyekabuddhas whose practice is for their own benefit. 3. the four kinds of mental birth according to the Mahāyāna, which refers to those who delight in the three realms of existence, of whom there are two types: first, icchantikas who delight in the Mahāyāna; second, those who cling to self-view, who are Mahāyāna non-Buddhists. Those who do not delight in the three realms of existence are of two types: one type is the two vehicles, who neither delight in saṃsāra nor delight in nirvāṇa; the other type is bodhisattvas. These three [sets of] four births are the realm to be transformed; therefore it says that 'bodhisattvas transform the four kinds of birth'. Saying '[does] not contemplate form as suchness' down to 'the two truths' is the second: the wisdom that can transform, which sees that the suchness of all dharmas is identical in the single absence of marks. The text has three divisions: 1. with respect to phenomena; 2. interpretation; 3. conclusion. The first, with respect to phenomena, briefly raises five items: 1. the five aggregates; 2. sentient beings; 3. the fruit of Buddhahood; 4. bodhisattvas; 5. the real and the false. The five aggregates are that on which the designated person of saṃsāra relies; sentient beings and 'self/person' are what relies [on them]; the four virtues of the fruit of Buddhahood are the locus of reliance that transcends the world. The explanation says: The four virtues of the fruit of Buddhahood are the locus of reliance for the transforming bodhisattvas; therefore the sūtra says: 'A bodhisattva, in transforming beings, does not discourse on the Buddha, a knower, a seer, or a living being.' The bodhisattva is what relies [on them]. Regarding the bodhisattva, there are three [aspects]: 1. stage; 2. person; 3. dharma. As for the stage, there are three kinds: first, 'not yet knowing and wishing to know', which is the ten faiths, called 'knowing'. Second, the ten understandings and ten practices, called 'seeing'. Third, protecting knowledge is 'the living being', from the ten dedications up to the diamond [-like concentration]. What is called 'living being' means being able to protect the lifespan of wisdom so that it is not broken or lost. As for the person, the text says 'bodhisattvas'. As for dharma, the text says 'the six perfections', etc., raising the person to intend the dharma. As for the fifth, the real and the false, the text says 'the two truths', as in saṃsāra being conventional and transcending the world being ultimate.