大方廣佛華嚴經疏 41.4

41.4

第二「佛子菩薩摩訶薩住此第七」下彼障對治，即攝無著行，有量功用，皆不著故。言對治者，有二種相：一修行無量種，治前有量障。二「此菩薩作是念」下，修行無功用行，治前有功用障。今初有二十句，攝成十對，一一對中皆上句明境界無量，為所知所化；後句明佛德業無量，為能知能化。菩薩入彼佛化以用化生。要則攝十為五，即五無量界：初一對，眾生無量，論云「隨所化何等眾生」。此對為總，十對皆為利眾生故。言何等者，類非一故，釋經無量之言。隨所者，隨多類宜，而以無量化眾生業而化故。二有一對，眾生住何等處。謂住世界無量，以淨土行化故。三有二對，以何等智慧化。初對橫窮諸法智、後對竪窮三世智，皆是種智。二對約其所知，皆是法界無量。四有三對，明調伏界無量。初二對明以何等心。於中，初對隨眾生信樂種種天身，菩薩以名色身化故。謂心隨其樂，同修天行，得天身故，口隨其信，以名句身說彼行故。第二對知昔根欲不同，以隨類音稱根說故。次一對以何等行。謂知現在心行不同，以遍趣行說對治故。五有三對，明調伏方便界。論云「置何等乘？謂置三乘故。」初對為聲聞說智道，令證滅故；次對為緣覺說深智，令知因緣故；後對為菩薩說地度集成事，稱彼方便涉有故。

Second, from 'Sons of the Buddha, when the bodhisattva-mahāsattva abides in this seventh...' downward is the antidote to its obstacles, which subsumes non-attached practice, because one is unattached to both measure and effort. Regarding the antidote, there are two marks: 1. cultivating immeasurable varieties to counteract the preceding obstacle of having measure; 2. from 'This bodhisattva has this thought...' downward, cultivating effortless practice to counteract the preceding obstacle of having effort. Now, the first has twenty clauses, subsumed into ten pairs; in each pair, the upper clause clarifies the immeasurable realm, which is what is known and transformed, and the lower clause clarifies the immeasurable virtues and activities of the Buddha, which are what can know and transform. The bodhisattva enters into the Buddha's transformations in order to transform sentient beings. In essence, the ten are subsumed into five, namely the five immeasurable realms: The first pair is immeasurable sentient beings; the treatise says, 'According to whatever sentient beings are transformed.' This pair is the general [summary], since all ten pairs are for the sake of benefiting sentient beings. The words 'whatever' indicate that the categories are not one, explaining the sūtra's word 'immeasurable'. 'According to' means according to the suitability of many categories, transforming them with immeasurable activities of transforming sentient beings. Second, there is one pair: where sentient beings abide. That is, abiding in immeasurable worlds, transforming them through the practice of pure lands. Third, there are two pairs: with what kind of wisdom they are transformed. The first pair horizontally exhausts the wisdom of all dharmas, and the latter pair vertically exhausts the wisdom of the three periods of time; both are the wisdom of all aspects (sarvākārajñatā). The two pairs are concerned with what is known, both being the immeasurable dharmadhātu. Fourth, there are three pairs, clarifying the immeasurable realm of taming. The first two pairs clarify with what kind of mind: therein, the first pair, according to the diverse celestial bodies sentient beings have faith in and delight in, the bodhisattva transforms through bodily forms of name and matter (nāma-rūpa). That is, the mind accords with their delight, cultivating celestial practices together with them to obtain a celestial body; the speech accords with their faith, explaining those practices through phrases and words. The second pair knows the differences in their past faculties and desires, speaking in accordance with their faculties through sounds conforming to their categories. The next pair is with what kind of practice: knowing the differences in their present mental activities, explaining antidotes through practices that universally lead [to liberation]. Fifth, there are three pairs, clarifying the realm of skillful means of taming. The treatise says, 'In what vehicle are they placed? That is, placed in the three vehicles.' The first pair explains the path of wisdom for śrāvakas, causing them to realize cessation; the next pair explains profound wisdom for pratyekabuddhas, causing them to understand causes and conditions; the latter pair explains the collection and fulfillment of the stages and pāramitās for bodhisattvas, according with their skillful means of engaging in existence.