大方廣佛華嚴經隨疏演義鈔 58.31

58.31

疏「初句為總，十願皆是為眾生故」者，此段略有三門：一總別分別門；二廣略分別門，略以三轉攝前九故；三五無量界分別門。即為三段。今初，總別略有三義：一者語總，如十地十度等；二者法總，諸法因體互相集成，即六相中總；三者意總，如此中說，意為眾生故。疏「後三轉」下，即廣略門，以世界是眾生依報、虛空是世界所依，故合為世間。法界是法，可知。涅槃，即所證法。佛出現，即教化法，如〈出現品〉「以無量緣方出現」故，故三皆法。其「如來智」是智，亦可「知心所緣」者，意通能所緣。佛智所入成上能入之智，故皆智轉。疏「而言轉」者，別釋轉字，以略攝廣。名「展轉」者，可知。而言「轉亦無盡」者，所攝之九復能攝故，故轉生無盡。疏「又十中前四」下，五無量界所攝門。然依《瑜伽》，五界者：一即眾生界、二世界、三法界、四調伏界、五調伏加行界，無虛空界。今者虛空合後二界，是《智論》意。若依《瑜伽》，既除虛空，即以心所緣界攝調伏界，餘四調伏加行即方便也。化生法者名調伏界，度生法者名調伏方便界。

Regarding the Commentary's statement, "The first phrase is the general [category], for the ten vows are all for the sake of sentient beings," this passage briefly has three sections: first, the section distinguishing the general and the specific; second, the section distinguishing the extensive and the abridged, because it abridgedly subsumes the previous nine by means of three transformations; third, the section distinguishing the five immeasurable realms. These constitute three paragraphs. Now, regarding the first: the general and specific have three brief meanings: first, general in words, like the ten bhūmis and ten pāramitās; second, general in dharma, where the causal essences of various dharmas mutually integrate to form a whole, which is the 'general' among the six characteristics; third, general in intention, as spoken of here, because the intention is for the sake of sentient beings. Regarding the Commentary from "The latter three transformations" onward: this is the section on the extensive and abridged, because the world is the dependent reward of sentient beings, and space is that upon which worlds depend; hence they are combined as the world. The dharmadhātu is the dharma, which is evident. Nirvāṇa is the realized dharma. The arising of Buddhas is the dharma of teaching and transforming, as in the 'Tathāgatotpattisambhava Chapter': "arising only through immeasurable conditions"; therefore all three are dharmas. That "Tathāgata cognition" is cognition; it may also be "knowing the objects of the mind," whose meaning extends to both that which apprehends and that which is apprehended. What is entered by the Buddha's cognition becomes the cognition that can enter above, so both are the transformation of cognition. Regarding the Commentary's statement, "And as for the word 'transformation'," it specifically explains the word 'transformation' (zhuǎn) as subsuming the extensive with the abridged. Its being called "unfolding transformation" can be understood. Regarding the phrase, "the transformation is also inexhaustible," because the nine that are subsumed are again capable of subsuming, they transform and generate without end. Regarding the Commentary from "Furthermore, among the ten, the first four" onward: this is the section on what is subsumed under the five immeasurable realms. However, according to the Yogācārabhūmi, the five realms are: first, the sentient being realm; second, the world realm; third, the dharmadhātu; fourth, the vinaya (discipline) realm; fifth, the vinaya-prayoga (discipline preparatory practice) realm—there is no space realm. Here, combining space with the latter two realms reflects the intention of the Mahāprajñāpāramitopadeśa. If following the Yogācārabhūmi, since space is excluded, the realm of the mind's objects subsumes the realm of discipline, and the remaining four are the discipline preparatory practices, which are upāyas. The dharma of transforming sentient beings is called the realm of discipline; the dharma of delivering sentient beings is called the realm of discipline upāya.