大方廣佛華嚴經疏 34.9

34.9

第五成熟眾生願，成熟亦名教化。就行相中文分二別：初明所化眾生、「教如是等」下彰化所為。今初，初句為總，有色下別。別有六種差別：一麁細差別，此明報相。下二界有色為麁、無色界為細。於有色中，有想天為麁、無想天為細。就無色中，非有想為細，謂第四空；非無想為麁，謂下三天。此經文略。論經云非無想、非想非非想，謂非無想是麁，餘即是細。二「卵生」下生依止差別，為報之所依託故。餘三可依，化生依何？依業染生故。然四生攝盡六趣，而通局有異。化生通六趣。胎生不通地獄、諸天。濕卵唯局人畜。又以六趣不攝中有化生故，寬陜有異。餘如別章。三三界所繫名淨不淨處差別。欲界不淨，上二界淨。就果以明，故名為處；就因以說，故名為繫。四入於六趣是苦樂差別，受種種身故，亦名受生差別。麁相而說，三塗為苦，上天為樂，人及修羅兼於苦樂。五一切生處是自業差別。此以因釋果，由業異故生處不同。謂於一趣中有多不同，如於人中有中有邊、貴賤家異等故。六名色所攝是自體差別。有體唯名，謂無色界，彼處有色非業果故。有體唯色，謂無想天，彼所有想不可知故。有體具二，謂除前二。二化所為中，初句結前生後、「令入」已下別明所為。所為有三：一為未信入者，令信入佛法。二已信入者，令其離惡為涅槃因。世間趣者，謂業惑苦。三令修菩提道，道通因果。

Fifth is the vow to mature sentient beings. Maturing is also called teaching and transforming. In terms of practice-marks, the text is divided into two parts: first, explaining the sentient beings who are transformed; from "teaching such [beings]" down, revealing the purpose of transformation. As for the first, the initial phrase is general, and from "possessing form" down is particular. In the particulars there are six distinctions: First, the distinction between gross and subtle: this explains the marks of retribution. In the lower two realms, having form is gross, and the formless realm is subtle. Within having form, gods with thought are gross, and gods without thought are subtle. Within the formless realm, non-thought is subtle, meaning the fourth [stage of] emptiness; not lacking thought is gross, meaning the lower three heavens. This sūtra text is concise. The treatise sūtra says: "neither without thought, nor with thought nor without thought"; that is, not lacking thought is gross, and the rest is subtle. Second, from "egg-born" down is the distinction of supports for birth, serving as that which retribution relies upon. The other three have a basis to rely on; what does apparitional birth rely on? It relies on karmic defilement to be born. The four forms of birth completely encompass the six destinies, yet their scope varies. Apparitional birth extends across the six destinies. Womb birth does not extend to the hells and the heavens. Moisture and egg [births] are confined only to humans and animals. Furthermore, because the six destinies do not include the apparitional birth of the intermediate existence, there are differences in breadth. The rest is as in the separate essay. Third, being bound by the three realms is called the distinction of pure and impure places. The desire realm is impure; the upper two realms are pure. In terms of fruition, they are called places; in terms of causes, they are called bindings. Fourth, entering the six destinies is the distinction between suffering and pleasure: because they receive various bodies, it is also called the distinction in undergoing birth. Broadly speaking, the three evil paths are suffering, the higher heavens are pleasure, and humans and asuras partake in both suffering and pleasure. Fifth, all birthplaces are the distinction of one's own karma. This explains the fruit by means of the cause: due to differences in karma, birthplaces are not the same. That is, within a single destiny there are many differences, such as among humans there being central and peripheral lands, noble and base families, and so forth. Sixth, being encompassed by name-and-form is the distinction of individual entity. Some entities are name alone, meaning the formless realm, because the form there is not a karmic retribution. Some entities are form alone, meaning the heaven without thought, because whatever thought is there cannot be cognized. Some entities possess both, meaning those excluding the previous two. In the second part, the purpose of transformation, the initial phrase concludes the preceding and introduces what follows; from "causing to enter" down, it explains the purpose in detail. There are three purposes: First, for those who have not yet entered with faith, causing them to enter the Buddha-Dharma with faith. Second, for those who have already entered with faith, causing them to abandon evil as the cause of nirvāṇa. The "worldly destinies" refers to karma, afflictions, and suffering. Third, causing them to cultivate the path of bodhi; the path encompasses both cause and fruition.