仁王經疏 3.117

3.117

釋曰：第二、次第別敘。於中有二：初別敘、後重讚。此別敘也。然此五變，諸說不同。一云：初一華等者，約華及土一多相入。二無量佛土入毛孔等者，寬狹相入。三無量須彌等者，麁細相入。四一佛入無量眾生等者，因果相入。於中初約一趣相入，後約六趣相入。五佛身入四大身者，情非情相入。一云：第一就華，一多相入。二就佛土，一多相入。三佛土毛孔，一多相入。四須彌等，麁細相入。五就凡聖，內外相入。若依《本記》，五變三意。五變者：一華、二佛土、三須彌、四佛身、五入地水火風。三意者，一遍空。一華入無量華下，為除不願樂大乘障，故有遍空。二轉變。一佛土入無量佛土下，為除執我所障，故有轉變。三顯了。一佛身入無量眾下，為除怖畏生死，故顯了入六道也。

Explanation: The second [part] is sequentially detailing them individually. Within this there are two: first, the individual narration; and later, praising again. This is the individual narration. However, regarding these five transformations, the various explanations differ. One says: first, "one flower," etc., concerns the mutual entry of one and many regarding flowers and lands. Second, "immeasurable buddha-lands entering a pore," etc., is the mutual entry of broad and narrow. Third, "immeasurable Mount Sumerus," etc., is the mutual entry of coarse and subtle. Fourth, "one buddha entering immeasurable sentient beings," etc., is the mutual entry of cause and effect. Within this, it first concerns mutual entry in one destiny, and later mutual entry in the six destinies. Fifth, the Buddha's body entering the bodies of the four great elements is the mutual entry of the sentient and the non-sentient. Another says: the first concerns flowers, the mutual entry of one and many. The second concerns buddha-lands, the mutual entry of one and many. The third concerns buddha-lands and pores, the mutual entry of one and many. The fourth concerns Sumeru, etc., the mutual entry of coarse and subtle. The fifth concerns ordinary beings and sages, the mutual entry of internal and external. If relying on the Original Commentary, there are five transformations and three purposes. The five transformations are: first, flowers; second, buddha-lands; third, Sumeru; fourth, the Buddha's body; fifth, entering earth, water, fire, and wind. The three purposes are: first, pervading space: from "one flower entering immeasurable flowers" downward, in order to eliminate the obstacle of not aspiring to the Mahāyāna, there is pervading space. Second, transforming: from "one buddha-land entering immeasurable buddha-lands" downward, in order to eliminate the obstacle of grasping at what belongs to self, there is transforming. Third, clearly revealing: from "one buddha-body entering immeasurable assemblies" downward, in order to eliminate fear of saṃsāra, it clearly reveals entry into the six destinies.