仁王護國般若波羅蜜多經疏 1.132

1.132

問：此變化眾定目何趣？答：經中無簡，通六趣也。然變化通，如《俱舍論》二十七云「有其五種：一者修得、二者生得、三者呪得、四者藥得、五者業得。天趣具五，人唯有四，無生得故。鬼等亦四，無修得故。傍生地獄有生業二。」能起通者，俱得來矣。若爾，人天二趣如上具明，修羅鬼畜如次別辨。變化即彼，此眾是何？地獄趣中如何變化？設有變化得聞經否？答：此權彼實，亦不相違。《正法念》云「根本地獄及眷屬處，惡業力故種種變化。」《正理》三十一云「孤獨地獄亦有變化。」雖純苦趣亦得聞經。云何知耶？又如《大般若》第一云「爾時世尊不起本座，復入師子遊戲等持，現神通力，令此三千大千世界六種變動。時此世界所有地獄傍生鬼界及餘無暇險惡趣坑一切有情皆離苦難，從彼捨命，得生人中及六欲天，皆憶宿住歡喜踊躍，同詣佛所，以慇淨心頂禮佛足。」以彼准此，六趣皆來。若依此解經變化言，乃通二釋：一由如來將說經前，神力動地成熟有情，大悲變化。二則苦趣惡業有情，承佛威神業力變化脫苦得樂，詣會聞經。彼眾既多，云無量矣。

Question: What destinies does this assembly of transformations specifically designate? Answer: The sūtra makes no restriction, so it encompasses all six destinies. As for transformation, according to fascicle twenty-seven of the *Abhidharmakośa*: 'There are five kinds: first, attained through cultivation; second, attained through birth; third, attained through incantation; fourth, attained through medicines; fifth, attained through karma. The celestial destiny possesses all five; the human destiny has only four, lacking that attained through birth; ghosts and the like also have four, lacking that attained through cultivation; animals and hells have two, birth and karma.' Those capable of giving rise to supernormal transformations were all able to come. If so, the two destinies of humans and devas have been fully explained above, and the asuras, ghosts, and animals will be distinguished separately in sequence below. Since transformations are just those, what is this present assembly? How can there be transformation in the hell destiny? Even if there is transformation, can they hear the sūtra? Answer: This is provisional while that is real, so there is no contradiction. The *Saddharmasmṛtyupasthāna Sūtra* says: 'In the fundamental hells and their subsidiary places, there are various transformations due to the force of evil karma.' The thirty-first fascicle of the *Nyāyānusāra* says: 'There are also transformations in the solitary hells.' Although it is a destiny of pure suffering, they also get to hear the sūtra. How is this known? Furthermore, as the first fascicle of the *Mahāprajñāpāramitā Sūtra* says: 'At that time the World-Honoured One, without rising from his seat, entered the samādhi of the lion's play and manifested supernormal powers, causing this trichiliocosm to shake in six ways. At that time, all sentient beings in the hells, animals, ghost realms, and other dangerous and miserable abysses of non-leisure in this world were freed from suffering and distress; discarding their lives there, they were reborn among humans and the six desire heavens, all recollecting their past lives, leaping with joy, and together proceeding to where the Buddha was, bowing their heads to the Buddha's feet with earnest and pure minds.' Applying that to this, all six destinies come. If one explains the sūtra's word 'transformation' according to this, it admits of two interpretations: first, before the Tathāgata preached the sūtra, his supernormal power shook the earth to mature sentient beings, which was a transformation of great compassion; second, the sentient beings of evil karma in the suffering destinies, relying on the Buddha's majestic power, underwent a karmic transformation that freed them from suffering and gave them joy, so that they came to the assembly to hear the sūtra. Since that assembly was vast, it says 'immeasurable'.