大方廣佛華嚴經疏 14.24

14.24

第二教化甚深。先問中二：初標告。告財首者，彼得此法財益生門故。二正問中二：初立宗。眾生即非眾生，彼此同許。亦可躡前覺首八識皆空。二「云何」下設難，謂眾生既空，佛云何化？若佛不見生空則無大智，便成謗佛；若見空而化，豈不違空？空有相違，進退何據？於中先明十隨，辨所化差別；後明三輪，顯能化不同。今初。一隨根生熟時，如是時中堪如是化。又此句為總，謂隨何壽命時等。下九為別，各有二義，謂隨其壽命脩短而化，又以無命者法而教化之。身二義者，謂隨其所受何等類身而受化故。又宜以觀身空寂等而得度者，以彼化故，餘準此知，故下答中多說後意。行謂三業善惡，解謂識解差別。言論者，國俗教誨。此六多約未發心前，後四多約發趣已去。心樂者，有所欣求。方便者，隨所進趣。思惟者，依法求義。觀察者，如說修學。二「於如是」下能化差別，先牒十隨、後現三業。教化調伏通於語意，為以十隨化故眾生非空耶？為以眾生空故十隨虛設耶？

Second, the profound nature of teaching and transforming. In the inquiry, there are two parts: first, indicating the address. Addressing Ratnaprabha is because he has attained this gate of the wealth of Dharma benefiting sentient beings. Second, in the inquiry itself, there are two parts: first, establishing the thesis. That sentient beings are just not sentient beings is mutually accepted by both sides. It may also follow upon Bodhisattva Jñānaprabha's preceding statement that the eight consciousnesses are all empty. Second, from 'how' downward, raising the objection: namely, since sentient beings are empty, how does the Buddha transform them? If the Buddha does not see the emptiness of sentient beings, he lacks great wisdom, which would constitute slandering the Buddha; if he sees emptiness yet transforms them, does this not conflict with emptiness? With emptiness and existence conflicting, on what basis can one advance or retreat? Therein, it first clarifies the ten conformities, distinguishing the differences in those to be transformed; later it clarifies the three wheels, revealing the differences in the transformer. First, as for the former: 1. According with the time when faculties are immature or mature: at such a time, they are capable of being transformed in such a way. Furthermore, this phrase is general, meaning according with whatever time of lifespan, and so forth. The lower nine are specific, each having two meanings: according with the length or shortness of their lifespan to transform them, and teaching and transforming them with the Dharma of having no living soul. The two meanings of body are: transforming them in accordance with whatever kind of body they receive to be transformed; and transforming those who should cross over by contemplating the body as empty and tranquil, etc., through that means. The rest should be understood by analogy to this, which is why the answers below mostly explain the latter meaning. 'Action' refers to the good and evil of the three karmas. 'Understanding' refers to the differences in conscious understanding. 'Discourse' refers to national customs and instructions. These six mostly relate to the period before giving rise to the mind [of bodhi]; the latter four mostly relate to having already set forth. 'Mental delight' refers to what is longed for. 'Expedient means' refers to following what is advanced toward. 'Reflection' refers to seeking meaning according to the Dharma. 'Contemplation' refers to cultivating and studying as taught. Second, from 'in such' downward is the difference in the transformer: first it restates the ten conformities, and later manifests the three karmas. Teaching and transforming, as well as taming, apply to speech and mind: is it that because of transforming through the ten conformities, sentient beings are not empty? Or is it that because sentient beings are empty, the ten conformities are provisionally set up in vain?