大方廣佛華嚴經疏 20.26

20.26

第八「佛子」下答前所念眾生咸令得度問。於中分三：初結前起後、二正明化度、三結如本誓。前中，初結前清淨，約離障。圓滿，具事理。不捨，謂常相應。住大莊嚴者，總結十度為嚴，是大乘體。後「隨其所念」下生後，由具前故。二「墮惡道」下正明化度。文有十句，約為四類：初二令離惡果。三塗除無間皆容發心，如慈童女。二令勤修，則脫八難，值佛聞法。次三令離惡因。貪有二種，上偏語色貪，教修不淨；今通語貪財名等故，但云示無貪法。無貪法者，謂不淨觀空，少欲知足。二瞋亦二種，上偏語能為違害，故令修慈；今通瞋情非情，故觀同體，不應自瞋。三癡亦二種，已如上明；此約邪癡，令觀緣起。次三令離流轉三界循環，皆可厭故。初欲恚害等，義見三地。二色界雖定慧似均，然是定地，恐其滯寂，故為說觀，又無生正觀令得無漏。三無色定多，故為說妙慧，又示諦觀方得永出。後二示以三乘，隨機為說，又引權歸實令知本寂。三「如其往昔」下結如本誓，故能真度。師子吼者，決定度故。

Eighth, from "Sons of the Buddha" below answers the prior question concerning causing all beings of whom one thinks to attain deliverance. Within this there are three parts: first, concluding the preceding to introduce the following; second, directly clarifying transformation and deliverance; third, concluding that it is in accord with their original vows. In the first, it first concludes the preceding purity in terms of separation from hindrances. "Consummate" means endowed with both phenomena and noumenon. "Not abandoning" means being constantly congruent with them. "Dwelling in great adornment" generally concludes that the ten pāramitās are the adornment, which is the essence of the Mahāyāna. Next, from "In accordance with what they think of" introduces what follows, because they are endowed with what preceded. Second, from "Falling into the evil destinies" directly clarifies transformation and deliverance. The text has ten clauses, summarized into four categories: The first two cause them to leave evil fruits. In the three wretched paths, except for Avīci, all allow for the generation of the mind [for bodhi], as in the case of the maiden Maitrī. The second causes them to practice diligently, thereby escaping the eight difficulties and encountering the Buddha to hear the Dharma. The next three cause them to leave evil causes. There are two kinds of greed: above, it exclusively spoke of greed for form, teaching the contemplation of impurity; here, it speaks generally of greed for wealth, fame, and so forth, and thus merely says "showing the teaching of non-greed." The teaching of non-greed refers to the contemplation of impurity and emptiness, and having few desires and knowing contentment. Second, anger also has two kinds: above, it exclusively spoke of the ability to harm, hence causing them to cultivate loving-kindness; here, it generally applies anger toward both sentient and non-sentient beings, hence one contemplates identical essence and ought not to be angry at oneself. Third, delusion also has two kinds, as already clarified above; this refers to heterodox delusion, causing them to contemplate pratītyasamutpāda. The next three cause them to leave the continuous cycling in the three realms, because all are repugnant. The first, desire, malice, harm, and so forth, has its meaning seen in the Third Stage. Second, in the form realm, although dhyāna and prajñā seem balanced, it is nonetheless a realm of absorption; fearing that they might stagnate in quiescence, one therefore expounds contemplation for them, and furthermore [teaches] the correct contemplation of non-arising to cause them to attain the outflow-free state. Third, the formless realm has an excess of dhyāna, hence one expounds wondrous wisdom for them, and also shows the contemplation of the truths so that they can permanently transcend it. The last two show them the three vehicles, expounding in accord with their capacities, and also guiding the provisional back to the real, causing them to know fundamental quiescence. Third, from "According as they formerly" concludes that it is in accord with their original vows, and thus they are able truly to deliver [beings]. The "lion's roar" means decisively delivering them.