新華嚴經論 29.2

29.2

此已下仍釋法雲地。二「佛子」已下一段三行半經，明此位菩薩如實知十種化法。經云「以如是上上覺慧如實知眾生業化」者，明一切眾生以自煩惱所造業，自化其形及所居境土，一一自成自形及所居境土、所有受用，除業更無餘物能與，因慳、因貪、因嗔、因愛、因憎多者先受，皆一一眾生乘諸業化，皆如實知。煩惱化者，乘何煩惱合墮何道，因果相稱皆悉知之。諸見化者，由五見及六十二見，緣名色便生執取，化生種種諸煩惱身。世界化者，由自心諸業化生種種諸世界形，復於所化世界上復更取之化生諸業。法界化者，皆從自體清淨智而化生諸境界等。聲聞化者，隨無漏定，起正念力、起十八變化等。緣覺亦然。總明二乘正解脫力，隨意念力變化通用。菩薩化者，隨諸波羅蜜力、大悲願力，自己解脫知見；隨如念力，得意生身力，而變化種種身種種行。如來化者，從無化大智普應群物恒自遍故。分別無分別化者，以未悟者分別無分別法，令一切眾生而開解故。又正分別時無分別化故，已下總結。已上知一切化竟。

From here downwards, the Dharmameghā ground continues to be explained. Second, the section of three and a half lines of sūtra text from "Disciples of the Buddha" onwards explains that this bodhisattva truly knows the ten kinds of transformed phenomena. When the sūtra says, "With such supreme awakening wisdom, truly knowing the transformations of sentient beings' karma," this explains that all sentient beings, through the karma created by their own afflictions, spontaneously transform their own forms and the lands in which they dwell; each spontaneously completes their own form, dwelling land, and all utilities; other than karma, there is nothing else that can bestow them; those with a preponderance of stinginess, greed, anger, attachment, or hatred experience them first; all sentient beings mount their karmic transformations, all of which are truly known. As for transformations of affliction: mounting which affliction corresponds to falling into which destiny, the causes and effects matching one another, all are completely known. As for transformations of views: through the five views and sixty-two views, conditioning name-and-form they give rise to grasping, transforming and generating various bodies of affliction. As for transformations of worlds: through the karma of their own minds, they transform and generate various forms of worlds, and furthermore, grasping upon these transformed worlds, they transform and generate various karmas. As for transformations of the dharmadhātu: these all transform and generate various realms from the intrinsically pure wisdom. As for transformations of śrāvakas: according to untainted samādhi, they give rise to the power of correct mindfulness, produce eighteen transformations, and so forth. The same applies to pratyekabuddhas. This generally explains that the power of correct liberation of the two vehicles functions flexibly in transformation according to the power of intention and mindfulness. As for transformations of bodhisattvas: according to the power of the pāramitās and the power of great compassionate vows, their own liberation, knowledge, and vision, following the power of mindfulness of reality and attaining the power of mind-made bodies, they transform various bodies and various practices. As for transformations of the Tathāgata: from the great wisdom of non-transformation, universally responding to all beings, it is constantly and spontaneously omnipresent. As for transformations of discriminating and non-discriminating: distinguishing non-discriminating phenomena for those not yet awakened, causing all sentient beings to open up to understanding. Moreover, precisely when discriminating, there is non-discriminating transformation; what follows is the general summary. The above concludes knowing all transformations.