華嚴經探玄記 5.106

5.106

第九答所請眾生皆能度脫中三：先結前生後。二「教化一切」下十句正顯度脫。於中，初一化出惡道，謂初句修善因、後出苦果。二化出眾難，謂精進修出因，超難出八難果。次三教治三毒，但貪欲有二種，一貪色教不淨觀、二貪財教離欲觀。嗔亦二種，一嗔有情教慈心觀、二嗔無情教平等觀，以不稱意無情物與稱意物無二，故云平等。愚癡亦二種，一頑無知教界分別觀、二邪見愚癡教因緣觀，以諸法從因緣生非自在等作故也，又以不信因果故教因緣觀也。次三教化令出三界，初教離欲恚等，捨欲界至初禪等；二教增上觀，捨色界增上至無色處；三教細微智，以照察細想令斷盡，證空超出三界。次二句化令入三乘中。三乘初教寂靜行有三義：一以彼二乘修離生死喧雜行故；二令修證入人空寂靜行故；三無餘涅槃名寂靜，修彼名行。二教以十力等，是超過凡小、嚴顯大乘。三下釋所請度義，謂如初發心舉其本願。指本曰如。見生墮惡，舉願所為。大師子吼，舉其願辭，誓言決定，名師子吼。知病法濟，正顯願相。此中文意，顯從初發心見眾生苦，故以決定言請，取一切眾生誓悉度之。「具足」下，結意可知。

Ninth, the answer regarding all beings petitioned being liberated has three parts: first, concluding what came before and introducing what follows. Second, from 'teaching and transforming all' downward, ten phrases directly clarify liberation. Therein, the first is transforming them to emerge from evil destinies, meaning the first phrase is cultivating good causes, and the latter is emerging from the fruit of suffering. The second is transforming them to emerge from the various difficulties, meaning vigorously cultivating the causes of emergence, transcending difficulties and emerging from the fruit of the eight difficulties. The next three teach the remedy for the three poisons; but greed has two kinds: 1. For greed regarding physical form, teaching the contemplation of impurity; 2. For greed regarding wealth, teaching the contemplation of detachment from desire. Anger also has two kinds: 1. For anger toward sentient beings, teaching the contemplation of loving-kindness; 2. For anger toward insentient things, teaching the contemplation of equality, because there is no duality between insentient things that displease and those that please; hence it is called equality. Ignorance also has two kinds: 1. For dullness and unknowing, teaching the contemplation of the analysis of realms; 2. For the ignorance of wrong views, teaching the contemplation of causes and conditions, because all dharmas arise from causes and conditions and are not created by an overlord (Īśvara) and the like; also, because they do not believe in cause and effect, they are taught the contemplation of causes and conditions. The next three teach and transform them to emerge from the three realms: first, teaching detachment from desires, ill will, and so forth, relinquishing the desire realm up to the first dhyāna and so forth; second, teaching the superior contemplation, relinquishing the form realm and advancing to the formless stations; third, teaching subtle wisdom, through investigating subtle conceptions so as to eradicate them completely, realizing emptiness and transcending the three realms. The next two phrases transform them to enter the three vehicles. Regarding the three vehicles, first, teaching tranquil practice has three meanings: 1. Because those of the two vehicles cultivate practices free from the noise and commotion of saṃsāra; 2. Causing them to cultivate and realize entry into the tranquil practice of the emptiness of persons; 3. Remainderless nirvāṇa is called tranquil, and cultivating it is called practice. Second, teaching with the ten powers and so forth transcends ordinary beings and the Hinayāna, adorning and manifesting the Mahāyāna. Third, below explains the meaning of liberating those petitioned, meaning like the initial generation of the mind, raising their original vow. Pointing to the origin is called 'like'. Seeing beings fall into evil destinies raises that for which the vow is made. The great lion's roar raises the words of their vow; the resolute words of determination are called the lion's roar. Knowing the medicine of the Dharma to relieve them directly manifests the characteristic of the vow. The meaning of the text here shows that from the initial aspiration, seeing the suffering of beings, they therefore petitioned with determined words, undertaking to liberate all beings without exception. From 'complete' onward, the concluding meaning can be understood.