金剛般若論會釋 1.41

1.41

如中卷釋，彌勒、天親總科文意，此中別釋。釋彼所無，初文分二，初、解總所有眾生文，與羅什同，單言一切眾生故，後卵生下別解三類。流支重言，「所有眾生、眾生所攝」。大唐本云，「所有諸有情、有情攝所攝」，初言有情總談也，後言有情者，世間有二，一、有情，二、器，今有情世間類攝之所攝，不是器世間類攝之所攝。又不佛化眾生，菩薩觀行有五無量，如障廣說，一、有情界無量，二、法界無量，三、世界無量，四、所調伏界無量，五、調伏方便界無量，今總言所有眾生，在五無量中初有情界無量有情攝所攝，是第五調伏方便界無量。此調伏方便界無量，名為能攝，是諸有情之能攝故，為此有情能攝之心所攝者，即所堪化一切有情。初總欲化度，先觀有情，有情無實，唯有諸法以為自體。彼諸有情必住世界，依彼界處，觀察所化性、欲、勝解所調伏異，然後應彼設調伏方便。由初有情數非一故，名為無量，故經總言所有諸有情，乃至最後設調方便亦復非一，故言所有有情攝所攝。初所有言，貫通下人、法，人、法即是五無量中初、後二種，令初發意當成初觀，故舉初、後，以例中三。廣大、第一等義皆如《玄記》說，五無量如章說，恐繁不引。

As explained in the middle fascicle, Maitreya and Vasubandhu generally classify the text's meaning, while here it is explained individually, explaining what is absent there. The first part is divided into two: first, explaining the general text "all sentient beings", which is the same as Kumārajīva's since it merely says "all sentient beings"; and subsequent to "egg-born", individually explaining the three categories. Bodhiruci redundantly says: "Whatever sentient beings exist, embraced by sentient beings." The Great Tang version states: "Whatever sentient beings exist, embraced by the embrace of sentient beings." The first mention of "sentient beings" speaks generally; as for the second mention of "sentient beings", there are two kinds of worlds: first, sentient beings, and second, the receptacle [world]; here it is that which is embraced by the category of the world of sentient beings, not embraced by the category of the receptacle world. Furthermore, when the Buddha does not transform sentient beings, the contemplation practice of a bodhisattva has five immeasurables, as explained at length in the chapter on hindrances: first, the immeasurable realm of sentient beings; second, the immeasurable realm of dharmas; third, the immeasurable realm of worlds; fourth, the immeasurable realm of those to be subdued; and fifth, the immeasurable realm of the expedients of subduing. Now, stating generally "all sentient beings" means, among the five immeasurables, that which is embraced by the first, the immeasurable realm of sentient beings, is the fifth, the immeasurable realm of the expedients of subduing. This immeasurable realm of the expedients of subduing is called the "capable of embracing," because it is the embracer of those sentient beings; that which is embraced by this mind capable of embracing sentient beings is precisely all sentient beings who are receptive to transformation. At first, generally wishing to transform and cross them over, one first contemplates sentient beings; sentient beings have no substantial reality, having only the various dharmas as their intrinsic nature. Those sentient beings necessarily abide in worlds; relying on the locations of those worlds, one contemplates the differences in the natures, desires, and inclinations of those to be subdued, and then accords with them to establish the expedients of subduing. Because the initial number of sentient beings is not one, it is called immeasurable; therefore the sūtra generally says "whatever sentient beings exist," and down to the final expedients of subduing established, these are also not one, hence it says "embraced by whatever embrace of sentient beings." The initial word "whatever" runs through the persons and dharmas below; persons and dharmas are the initial and final of the five immeasurables. In order to make the initial aspiration accomplish the initial contemplation, the initial and final are mentioned to exemplify the middle three. The meanings of vast, supreme, etc., are all as stated in the Xuanji; the five immeasurables are as explained in the chapter, and fearing prolixity, they are not cited here.