大方廣佛華嚴經隨疏演義鈔 47.21

47.21

第五說分。疏「又本業云」下，先標以空涉有，即先明離眾生相；後救護眾生也。言「不受而受諸受」者，受即五陰，及與六受。由了無相故不受諸法，為物現在見聞覺知故而受。又已超五陰現生之陰也。故《淨名》云「以無所受而受諸受。未具佛法，亦不滅受而取證也。」「迴易轉化」者。救護非一故。疏「今初，古人」下：文中四。一敘昔。二「若順前名」下，申正義。三「以是初行」下，通妨。妨云：何以將總體為別體？故為此通。四「若以為欲」下，縱收古義。

Fifth, the section explaining [the stages]. In the commentary, from “Furthermore, the Benye [jing] says” downward: it first indicates entering into existence by means of emptiness—that is, first clarifying the transcendence of the characteristic of sentient beings; afterwards, [it clarifies] rescuing and protecting sentient beings. Regarding “without receiving, one receives all sensations”: sensations are the five aggregates and the six sensations. Because of comprehending signlessness, one does not receive phenomena; yet for the sake of beings, manifesting seeing, hearing, perceiving, and knowing, one receives them. Furthermore, having already transcended the five aggregates, one manifests the aggregates of birth. Therefore the Vimalakīrti-nirdeśa says: “By having nothing received, one receives all sensations. Not having yet perfected the Buddha-dharma, one also does not extinguish sensation to attain realization.” “Transforming and converting” refers to rescuing and protecting not being merely of one kind. In the commentary, from “Now first, the ancients…” downward: there are four parts in the text. 1. Recounting past [opinions]. 2. From “If one accords with the preceding name…” downward: presenting the correct doctrine. 3. From “Because it is the initial practice…” downward: resolving an objection. The objection states: “Why take the general essence as the specific essence?” Therefore, this resolution is made. 4. From “If it is considered that for the sake of wishing…” downward: granting and subsuming the ancient meaning.