大方廣佛華嚴經疏 13.33

13.33

第九重光照十億界，歎佛大悲救生德。十偈，多以第四句為結。於中分三：初偈總標行海已圓而能普化、次八別顯化類不同、後一總結悲智周遍。初中，初句無餘修。廣謂遍受，大謂極苦。次句長時無間。次句功行已圓，極惡難度已能度故。云何能度？謂師子吼。師子吼者，名決定說，定說一切眾生皆有佛性，度一闡提。定說無我，度諸外道。定說欲苦不淨，以度波旬。定說如來常樂我淨，度諸聲聞。定說大悲，以度緣覺。定說如來無礙大智，以度菩薩。故云普化眾生。次八別中，云何普化？初化癡愛眾生。前半所救，如人墮海，五事難出：一水深、二波迅、三迷闇、四蟲執、五憂迫失力。眾生欲海流轉亦爾。此中愛有二義：一已得無厭，深廣如海；二於未得處，無足如流。癡亦二義：一迷不見過；二妄見有德，結網自纏。五由前癡愛招大憂苦。次句舉古佛已行，亡身為物故曰至人；後句立誓當作。二度著欲眾生。上半所救。放逸者，著欲緣也。著五欲，欲事也。不實分別，欲因也。受眾苦，欲果也。未得已失，皆受大苦；正得亦苦，橫生樂想，況當受三塗，故云眾苦。次句受教自修。後句立誓轉化。三救著我眾生。前半所救著我為因受生死果，未證無我浩無邊際。次句救方。說二無我，唯佛有之。四救惡趣眾生。三句所救，謂無善可恃，顯唯惡業及惑病因，招三惡趣，展轉復起三毒之過，因果俱燒。末句救方，但淨其心，因亡果喪。五救邪見眾生。前半所救，上句明因，迷四真諦，惑現境故。次句起見，邪見翳理即為闇宅。後半能救之方。六救著有眾生。前半所救，三有深廣總喻於海，漂至人天還溺惡趣，未遇如來多成難處。希求不已故名為憂，未有對治故無涯畔，具上諸失故不可處。後半能救，可知。七救無明眾生。前半所救，由本住無明故，不見無住之本，迷理惑事狂走於生死之中。後半能救，佛既授法，正念即升也。八救險道眾生。前半所救，人天報危臨墮惡趣，名為險道。能救可知。後一偈總結者，前半結有教證之智，能導無緣之悲。次句結有同體之悲，能遍十方六道。後句結於所救不越群迷。

The ninth repetition of light illuminates ten billion worlds, praising the Buddha's virtue of great compassion in saving sentient beings. In the ten verses, the fourth line is mostly used as the conclusion. Within this there are three parts: the first verse generally indicates that the ocean of practices is already consummate, enabling universal conversion; the next eight individually reveal the different categories of those converted; the last one generally concludes with compassion and wisdom being all-pervading. In the first part, the first line indicates practice without remainder. 'Vast' refers to universally undergoing; 'great' refers to extreme suffering. The next line indicates a long duration without interruption. The next line indicates that merit and practice are already consummate, because those who are extremely evil and difficult to deliver have already been delivered. How can he deliver them? It is called the lion's roar. The lion's roar is called definitive preaching: definitively preaching that all sentient beings possess Buddha-nature delivers icchantikas; definitively preaching non-self delivers the non-Buddhists; definitively preaching that desires are painful and impure delivers Pāpīyān; definitively preaching that the Tathāgata is permanent, blissful, self, and pure delivers the śrāvakas; definitively preaching great compassion delivers pratyekabuddhas; definitively preaching the Tathāgata's unimpeded great wisdom delivers bodhisattvas. Therefore it is said: 'universally converting sentient beings.' In the second section of eight individual parts, how does he universally convert? First, converting sentient beings of delusion and craving. The first half is what is saved; it is like a person falling into the sea, where five things make it difficult to get out: 1. the water is deep; 2. the waves are swift; 3. darkness and bewilderment; 4. seizure by aquatic creatures; 5. being oppressed by anxiety and losing strength. Sentient beings transmigrating in the ocean of desire are also like this. Here, craving has two meanings: first, having obtained, one has no satiety, deep and vast like the sea; second, regarding what has not yet been obtained, one has no satisfaction, like a current. Delusion also has two meanings: first, bewildered, one does not see faults; second, falsely seeing virtue, one weaves a net to entangle oneself. The fifth is that due to the preceding delusion and craving, one incurs great sorrow and suffering. The next line cites the past Buddhas' practices: casting away oneself for the sake of beings, hence called 'the consummate person'; the last line makes a vow that he shall perform this. Second, delivering sentient beings attached to desires. The upper half is what is saved. Negligence is the condition for attachment to desires. Attachment to the five desires is the activity of desire. Unreal discrimination is the cause of desire. Undergoing multiple sufferings is the fruit of desire. Not having obtained and already having lost, one undergoes great suffering in both; when currently obtaining, it is also suffering, yet one falsely gives rise to the thought of pleasure, let alone having to undergo the three miserable realms—hence it says 'multiple sufferings'. The next line is receiving the teaching and cultivating oneself. The last line makes a vow to convert others in turn. Third, saving sentient beings attached to a self. The first half is what is saved: attachment to a self is the cause, and undergoing the fruit of saṃsāra, without realizing non-self, is vast and boundless. The next line is the method of salvation: explaining the two kinds of non-self is unique to the Buddha. Fourth, saving sentient beings of the evil destinies. The three lines are what is saved, meaning that having no goodness to rely upon reveals that solely evil karma and the cause of afflictive illness incur the three evil destinies, and in turn they give rise to the faults of the three poisons again, cause and fruit burning together. The final line is the method of salvation: merely purifying their minds, the cause is eliminated and the fruit perishes. Fifth, saving sentient beings of wrong views. The first half is what is saved: the upper line clarifies the cause, being bewildered about the four noble truths because of delusion regarding manifest realms of objects. The next line gives rise to views: wrong views obscuring the noumenon is precisely the dark house. The second half is the method capable of saving. Sixth, saving sentient beings attached to existence. The first half is what is saved: the three existences, deep and broad, are collectively compared to an ocean; drifting to humans and gods, they still drown in the evil destinies; not encountering a Tathāgata, most become difficult states. Ceaseless seeking is therefore called sorrow; lacking an antidote, there are no shores; endowed with all the above faults, it cannot be inhabited. The second half is what can save, which can be understood. Seventh, saving sentient beings of fundamental ignorance. The first half is what is saved: due to fundamentally abiding ignorance, they do not see the non-abiding root, and bewildered by noumenon and confused by phenomena, they run wildly in saṃsāra. The second half is what can save: once the Buddha imparts the Dharma, with correct mindfulness they immediately ascend. Eighth, saving sentient beings on dangerous paths. The first half is what is saved: the retributions of humans and gods are perilous, on the verge of falling into the evil destinies, which is called a dangerous path. What can save can be understood. The last verse is the general conclusion: the first half concludes that he possesses the wisdom of teaching and realization, which can guide compassion that is free from conditions. The next line concludes that he possesses compassion of identical substance, which can pervade the ten directions and the six destinies. The last line concludes that those saved do not exceed the multitude of bewildered beings.