大方廣佛華嚴經隨疏演義鈔 73.3

73.3

第二應化智。亦具上三，謂一列名、二依起、三釋相。在文分二。先標名總科、後「別中十句」下隨文別釋。前中，即將躡經前文釋論；第二牒所依起；其第三釋義易解不舉。論云「是中應化智者，眾生應化等差別。」遠公云：「然化有三種：一據始起，有分別心，而作變化。二就息想論，物見我化，我實不化。三就真實說，緣起門中皆是真實作因，法門之所示現。」今依後義，是故前緣集智而起化用。

Second, the cognition of responsive emanation. It also possesses the above three: namely, first, listing the names; second, the basis of arising; third, explaining the characteristics. In the text it divides into two: first, indicating the names and general subdivision; later, explaining separately following the text from 'within the separate, ten phrases' downwards. In the former, it will take and follow the text prior to the sūtra to explain the treatise; second, repeating that upon which it arises based; its third, explaining the meaning, is easy to understand and not cited. The treatise says: 'Herein, cognition of responsive emanation means the distinctions such as the responsive emanation to sentient beings.' Master [Hui]yuan says: 'Now, emanation has three kinds: first, based on initial arising, having a discriminative mind, one performs transformations; second, discussed in terms of resting concepts, beings see my emanation, while I do not actually emanate; third, spoken in terms of reality, in the approach of dependent origination they are all real acts as causes, manifestations of Dharma approaches.' Now relying on the latter meaning, therefore based on the previous cognition of conditioned aggregation, emanation function arises.