說無垢稱經疏 5.282

5.282

〈方便〉、〈聲聞〉、〈菩薩〉、〈問疾〉、〈不思議〉五品，明能利行。今此一品，明其所利。恐言所利有實眾生，今破彼執顯皆非實，唯有假情以為所利，故此一品名所化處。觀謂觀察。有情即是所化生境。智慧簡擇。所化眾生雖有可化，仍非實有，名觀有情，此品廣明，名觀有情品。雖此品中更明勝行，所化為主，名觀有情。或由觀彼而起勝行，合名觀有情品。

The five chapters, “Upāya,” “Śrāvaka,” “Bodhisattva,” “Inquiring after Illness,” and “Acintya,” clarify the practices of the agent who benefits. Now, this single chapter clarifies the object of benefit. Lest it be said that the object of benefit consists of real sentient beings, it now refutes that clinging and reveals that none are real, and that there are only conventional beings taken as the object of benefit; therefore, this single chapter is named the locus of those to be converted. “Contemplating” means observing. “Sentient beings” are the cognitive object of those to be converted. Wisdom discriminates them. Although the sentient beings to be converted can be converted, they are still not real existents, which is called “contemplating sentient beings”; as this chapter explains this in detail, it is called the “Chapter on Contemplating Sentient Beings.” Although this chapter further explains superior practices, the object of conversion is primary, hence it is called “Contemplating Sentient Beings.” Or, because superior practices arise from contemplating them, it is collectively titled “Chapter on Contemplating Sentient Beings.”