華嚴經探玄記 5.104

5.104

第七答隨其所應而化度之。先結前生後，謂稱機授法，名隨應化。於中三：初知根機、二教離過、三教修善。初中亦三：初知眾生病患所宜、二知宿習因緣、三知現在心念。二教離過中三：先一句總、次九句別。第八由觀自他平等，不起慢於他也。第九心諂曲者多為名利喧心不直，菩薩知其非有，故心靜也。三「如是」下結。三教修善中，初一句總、下十三句別顯。於中，初八自分法化、後五勝進法化。前中，初二於法能說，一觀理等而不違事別、二折事壞而不礙理存，良以理事雖復相奪俱盡而不礙雙存故也。又釋：分別是說，謂於平等法上雖更以異門種種別說，而皆不失本宗，故云先後無違，此是本末無礙。二說緣起法無性名破壞，而亦不礙緣起法界無所散滅，此是成壞無礙。已下於人能益。三化令生信，信除疑，故歡喜也。四化令生解，解實理名入，下教令起行。五福行趣果，下教慧行。六破相行、七入實行、八無著行，法皆依心，二邊俱離，故云無染，下明勝進化。九教以此無二平等之念念敬諸佛，此近佛身。十教自學軟音而無所著，十一於他異音而無差別，此二學佛語業。十二學佛法教，十三「具足」下修佛智慧，此二學佛意業。下結可知。

Seventh, the answer regarding transforming and delivering them according to what is appropriate. First concluding the preceding and introducing the subsequent, it means bestowing teachings according with capacities is called transforming according to what is appropriate. Therein are three: first, knowing faculties and capacities; second, teaching the abandonment of faults; third, teaching the cultivation of goodness. In the first are also three: first, knowing what is suitable for sentient beings' sicknesses and afflictions; second, knowing the causes and conditions of past conditioning; third, knowing current mental thoughts. In the second, teaching the abandonment of faults, are three: first, one general phrase; next, nine distinct phrases. The eighth is through contemplating the equality of self and other, not giving rise to arrogance toward others. The ninth: those with crooked minds mostly seek fame and gain, which agitates the mind and makes it unstraightforward; the bodhisattva knows it to be nonexistent, hence the mind is tranquil. Third, from "in this way" onward concludes. In the third, teaching the cultivation of goodness: first is one general phrase; below are thirteen phrases distinctively revealing it. Therein, the first eight are Dharma-transformations of the natural stage; the latter five are Dharma-transformations of superior progress. In the former: the first two are being able to preach regarding the Dharma: first, contemplating the principle as equal without violating the distinctiveness of phenomena; second, breaking phenomena down without hindering the preservation of the principle; this is truly because principle and phenomena, though mutually negating and completely exhausted, do not obstruct their double preservation. Another explanation: discriminating is preaching, meaning that upon the equal Dharma, although preaching variously through different gates, one never loses the fundamental tenet, hence it is said that prior and subsequent do not contradict each other; this is non-obstruction of root and branch. Second, preaching that dependently originated dharmas lack self-nature is called destruction, yet it also does not hinder the dharmadhātu of dependent origination from not dispersing and perishing; this is the non-obstruction of formation and disintegration. From here below is being able to benefit persons. Third, transforming them to generate faith; faith removes doubt, hence they rejoice. Fourth, transforming them to generate understanding; understanding the true principle is called entering; below teaches causing them to initiate practice. Fifth, meritorious practice heading toward the fruit; below teaches wisdom practice. Sixth, practice of breaking marks; seventh, practice of entering reality; eighth, unattached practice: dharmas all rely on the mind, departing from both extremes, hence called undefiled; below clarifies transformation through superior progress. Ninth, teaching that with this non-dual, equal mindfulness, one respectfully reveres all Buddhas; this draws near to the Buddha's body. Tenth, teaching oneself to learn soft sounds without attachment; eleventh, having no differentiation toward others' differing sounds; these two learn the Buddha's verbal karma. Twelfth, learning the Buddha's Dharma-teachings; thirteenth, from "complete" onward cultivates the Buddha's wisdom; these two learn the Buddha's mental karma. The conclusion below can be known.