大方廣佛華嚴經疏 14.24

14.24

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?