華嚴經探玄記 11.21

11.21

第四顯願無盡，有三：初舉十法無盡；二以願反要，彼若有盡我願乃盡；三以願順同，彼無盡故願亦無盡。此十法中略作三門：一隨事分別，隨此十法一一皆無盡，對之以顯願，如文自顯。二廣略分別，謂前九廣散、後一略攝，謂眾生、世界、空界、心所緣，此四是世間轉；法界、涅槃、起智，此三是法轉；佛出世及佛智慧，此二是智轉。又釋：心所緣亦是智攝，以是染智故，是故論云「略說三種三轉，示現各三。」是故第十句略攝前九。三依論總別分別，謂初句是總，以為化眾生故眾生為總；攝餘九事在眾生中意亦甚玄，應依一乘緣起無礙，准思可見。於別中，一眾生住何處？謂世界故。二世界依何？謂空界故。三說何法化？謂法界故。四隨所化眾生安置何處？令得涅槃故。五亦令得大菩提，故云佛出世。佛出世者，是遠離世間成菩提故，非謂佛應世間名為出矣，以論說名化所置處故。六以何方便巧化？謂佛智慧故。七云何隨物心器？謂心所緣故。八復以何法化？謂佛智所入境法即真性理，此名起智者，智依此起故。今此論主餘前二門相顯如文，不待別釋。此總別相收、圓融之義義隱在文，故今別顯。願校量竟。

Fourth, revealing the inexhaustibility of the vows, which has three parts: first, citing the inexhaustibility of the ten dharmas; second, using the vows to reverse the condition: only if they were exhaustible would my vows be exhaustible; third, using the vows to accord with identity: because they are inexhaustible, the vows are also inexhaustible. Regarding these ten dharmas, three gates are briefly established: first, distinguishing according to phenomena: each of these ten dharmas is inexhaustible, and the vows are revealed in correspondence to them, as is self-evident in the text; second, distinguishing between extensive and brief: the first nine are extensive and dispersed, while the last one briefly subsumes them; namely, sentient beings, worlds, the realm of space, and mental objects—these four are worldly evolutions; the dharmadhātu, nirvāṇa, and the arising of wisdom—these three are dharma evolutions; the Buddha's appearance in the world and the Buddha's wisdom—these two are wisdom evolutions. Another explanation: mental objects are also subsumed under wisdom, because they are defiled wisdom; therefore the treatise says, "Briefly speaking of three kinds of triple evolutions, displaying three in each." Therefore, the tenth clause briefly subsumes the previous nine. Third, distinguishing general and specific according to the treatise: the first clause is general, because it is for transforming sentient beings that sentient beings are the general; subsuming the other nine matters within sentient beings has an extremely profound meaning, which should be understood by inference based on the unobstructed conditioned origination of the One Vehicle. In the specific: (1) Where do sentient beings dwell? In worlds. (2) What do worlds rely upon? The realm of space. (3) By what Dharma are they transformed? The dharmadhātu. (4) In accordance with their capacity, where are the transformed sentient beings placed? Causing them to attain nirvāṇa. (5) Also causing them to attain great bodhi; hence it says "the Buddha's appearance in the world." The Buddha's appearance in the world means attaining bodhi far removed from the world; it does not mean that the Buddha responding to the world is called "appearance," because the treatise explains it as the place where those transformed are established. (6) By what upāya are they skillfully transformed? The Buddha's wisdom. (7) How do they accord with the mental capacities of beings? Mental objects. (8) Again, by what Dharma are they transformed? The dharmas that are the objective sphere of the Buddha's wisdom, which is the principle of true nature; this is called the arising of wisdom because wisdom arises reliant on this. Now, for this treatise master, the characteristics of the other two gates are obvious according to the text and do not require separate explanation. Because this meaning of mutual inclusion of general and specific and perfect interpenetration is concealed in the text, it is now specifically revealed. The evaluation of the vows is concluded.