大方廣佛華嚴經疏 5.9

5.9

第八有無者，亦有十類：一約界，無無色；二約趣，無地獄，此二非器故。若約轉生，有地獄天子；若約所益，亦通無色，三界皆益故。三約洲，但列閻浮，餘三略無故、或成難故。四約乘，無二乘，不共教故、下為顯法亦不見聞故。《智度論》云「若小乘經初唯列聲聞，若大乘經初具列菩薩聲聞，若一乘經初唯列菩薩。」故指此經為不共教。或大乘經唯列小者，為引攝故，如《金剛經》；或唯列大，亦屬大乘，主伴不具故；主伴具者，必是一乘。五約部，無四眾，未說小教故。六約主，無人王，王未知故。七約三聚，無邪定，彼障隔故，生盲之流但冥益故。八約內外，無外道，非彼測故。九約諸天，無無想，入邪定故。十約善惡，無惡魔，不為違害，天中攝故。上十且隨相說。圓融應有即無所不具。

Eighth, regarding presence and absence: there are also ten categories. First, in terms of the realms: there is no formless realm. Second, in terms of destinies: there is no hell. This is because these two are not vessels. If considered in terms of rebirth, there are heavenly sons from hell; if considered in terms of those benefited, it also extends to the formless realm, as all three realms are benefited. Third, in terms of continents: only Jambudvīpa is listed, because the other three are omitted for brevity, or because they constitute places of adversity. Fourth, in terms of vehicles: there are no two vehicles, because this is an uncommon teaching, and because later, to reveal the Dharma, [they are shown] neither to see nor hear [it]. The *Mahāprajñāpāramitopadeśa* states: 'If it is a Hīnayāna sūtra, the beginning lists only śrāvakas; if it is a Mahāyāna sūtra, the beginning fully lists both bodhisattvas and śrāvakas; if it is an Ekayāna sūtra, the beginning lists only bodhisattvas.' Hence it indicates this sūtra as the uncommon teaching. Alternatively, where a Mahāyāna sūtra lists only the lesser [disciples], it is to attract and guide them, as in the *Vajracchedikā*; or where it lists only the great, it still belongs to the Mahāyāna because host and retinue are not both complete; when host and retinue are complete, it must be the Ekayāna. Fifth, in terms of assemblies: there are no fourfold assemblies, because the lesser teaching has not yet been spoken. Sixth, in terms of rulers: there are no human kings, because the kings did not yet know. Seventh, in terms of the three determinations: there are none of the wrongly determined, because their hindrances obstruct them, and those of the class born blind receive only subtle benefit. Eighth, in terms of internal and external: there are no non-Buddhists, because it is beyond their fathom. Ninth, in terms of the devas: there are no non-conceptual [devas], because they enter wrong concentration. Tenth, in terms of good and evil: there are no evil māras, because they do not commit harm, being subsumed within the devas. The above ten are provisionally spoken according to marks. In perfect interpenetration they must be present, and so nothing is unprovided for.