仁王護國般若波羅蜜多經疏 2.241

2.241

解曰：無緣大悲者，悲有四種：一外道異生起愛見悲、二聲聞獨覺緣欲苦生起觀行悲、三菩薩利樂得同體悲、四諸佛世尊得無緣悲。常化眾生者，明應身也。謂諸如來居純淨土，為住十地諸菩薩眾隨類現身，現大神通轉正法輪，令彼受用大乘法樂無有間斷，故云常化也。乘一切智乘來化三界者，明化身也。能乘者悲、所乘者智，謂從法界最清淨智，流出智悲演諸至教。此即事智乘理智生，以一切智為所乘故。來化三界者，所化處也。虛空世界悉皆無邊，故舉所依明來化也。如《法華》云「我諸子等先因遊戲來入此宅，長者驚入」，即此來也。何故須化？如彼又云「我本立誓願，欲令一切眾，如我等無異。如我昔所願，今者已滿足。」化一切眾生，皆令入佛道，故現應化化眾生也。從此第二明能所化。於中分四：且初第一明所化境。

The commentary states: Regarding 'great compassion without conditions', there are four kinds of compassion: first, compassion arising from affection and views, produced by non-Buddhists and ordinary beings; second, compassion arising from contemplation on the suffering of desires, produced by śrāvakas and pratyekabuddhas; third, compassion of identical essence, attained by bodhisattvas who benefit and bring joy [to beings]; fourth, unconditioned compassion, attained by all the Buddhas, the World-Honoured Ones. 'Constantly transforming sentient beings' clarifies the sambhogakāya. That is, the Tathāgatas reside in purely purified lands, manifesting bodies according to type for the bodhisattvas dwelling in the ten bhūmis, displaying great supernatural powers and turning the wheel of the true Dharma, causing them to enjoy the Mahāyāna Dharma-bliss without interruption; hence it says 'constantly transforming'. 'Riding the vehicle of all-knowledge to come and transform the three realms' clarifies the nirmāṇakāya. That which can ride is compassion; that which is ridden is cognition. That is to say, from the purest cognition of the dharmadhātu, cognition and compassion flow forth to proclaim all the ultimate teachings. This is phenomenal cognition riding the arising of noumenal cognition, because it takes all-knowledge as that which is ridden. 'Coming to transform the three realms' indicates the place of transformation. Empty space and world realms are all boundless, so it cites that upon which they depend to clarify their coming to transform. As the Lotus Sūtra says: 'My children previously entered this house because of playing; the elder was alarmed and entered'—this is precisely this 'coming'. Why must they be transformed? As that [sūtra] also says: 'The vows I originally made were that I desired to make all beings identical to me without difference. According to what I originally vowed, it is now fulfilled.' They transform all sentient beings and cause them all to enter the Buddha Path; therefore, they manifest response and transformation [bodies] to transform sentient beings. From here, the second part clarifies the transformer and the transformed. Within this there are four [sections]: first, clarifying the realm of the transformed.