大方廣佛華嚴經疏 26.19

26.19

第二受惱救護中二：先明受惱之相、後「佛子菩薩摩訶薩以諸佛法」下明迴向之相。前中亦二：先法、後喻。法中，有標、徵、釋，可知。後喻中，有二喻：先大海不變喻，喻遇惡緣不變本心。海喻菩薩，器量大故。眾毒，喻惡眾生。不變，喻菩薩不亂。二日輪普照喻，喻遇惡不息利益。於中三：初喻、次合、後徵釋。喻中略有其二：先日輪具德、後遇緣不息。有十一惡緣，合中具合。先合具德，舉其十德以合於日，影顯於日亦具十德。一福德之輪已圓、二智用深廣難測、三正念游空無有高下、四慈風運用不退不疲、五圓福智輪顯照空法、六三乘山谷普照無私、七使目覩萬像了真俗之義、八使居自乘業以智成辦、九常為利益晝夜無休、十無器生盲亦不語捨。後「不以眾生」下合非緣不阻，於中有四，不以具合十一事。初一不以通合生盲，先正合、後「但以」下反合。故〈出現品〉云「無信無解、毀戒毀見」等，皆名生盲。若別合者，弊惡合生盲，邪見合乾城，令人妄謂為實故。瞋濁合修羅手，日為帝釋先鋒，彼瞋故覆障。次不知思合閻浮樹崇巖邃谷。次「不以凡愚」下合前塵霧烟雲，以彼能遍空，猶彼凡愚同一處住。後「不以眾生數起」下合前時節改變，謂頻起過惑乍善乍惡，如彼晝夜陰陽失度等。三「何以」下徵釋中，先徵意云：何以惡不厭捨？釋意云：悲智均故。文中二：初喻、後合。合中二：初總合、後「不但」下別合。於中二：初以大悲合日，惡是其境。本為一切，豈獨揀於惡人？如日普益，寧復棄於槁木？二「如是」已下以智合日，善惡均照故。

In the second, rescuing and protecting when enduring afflictions, there are two: first, clarifying the marks of enduring afflictions; second, from "Sons of the Buddha, the bodhisattva mahāsattva, by means of all Buddha-dharmas" onward, clarifying the marks of pariṇāmanā. In the former there are also two: first, the dharma; second, the analogies. In the dharma, there are statement, inquiry, and explanation, which can be known. In the latter, the analogies, there are two analogies: first, the analogy of the great ocean not changing, which illustrates not changing one's fundamental mind when encountering evil conditions. The ocean illustrates the bodhisattva, because of his vast capacity. The numerous poisons illustrate evil sentient beings. Not changing illustrates that the bodhisattva is not disordered. Second, the analogy of the sun-disc shining everywhere, which illustrates not ceasing benefit when encountering evil. Within it there are three: first, the analogy; second, the application; third, inquiry and explanation. In the analogy there are briefly two: first, the sun-disc possessing virtues; second, not ceasing when encountering conditions. There are eleven evil conditions, and in the application they are completely applied. First, the application of possessing virtues: it adduces its ten virtues to match the sun, implicitly revealing that the sun also possesses ten virtues: 1. the disc of merit is already rounded; 2. the function of wisdom is deep, vast, and difficult to fathom; 3. right mindfulness travels through space without high or low; 4. the wind of compassion operates without retreating or tiring; 5. the rounded disc of merit and wisdom reveals and illuminates empty dharmas; 6. it universally illuminates the mountains and valleys of the three vehicles without partiality; 7. it causes the eyes to behold the ten thousand images and understand the meaning of the real and conventional; 8. it causes those abiding in their own vehicle's karma to accomplish it through wisdom; 9. it constantly acts for benefit, day and night without rest; 10. towards those without capacity and born blind, it also does not speak of abandoning them. Later, from "not because sentient beings" onward, it applies not being obstructed by adverse conditions, in which there are four, completely applying the eleven matters with "not because". The first "not because" broadly applies to being born blind: first directly applying, then from "only by means of" onward applying conversely. Thus the "Arising Chapter" says: "Lacking faith and lacking understanding, violating precepts and violating views", and so forth, are all called born blind. If applied specifically: being vile and evil matches being born blind; wrong views match the city of the gandharvas, because it makes people falsely deem it real; wrath and turbidity match the asura's hand—the sun is Śakra's vanguard, and because of his wrath he obscures and obstructs it; next, not knowing reflection matches the Jambū tree's lofty cliffs and deep valleys; next, from "not because the ordinary and foolish" onward matches the previous dust, mist, smoke, and clouds, because they can pervade space, just as those ordinary and foolish dwell in the same place; later, from "not because sentient beings frequently give rise to" onward matches the previous change of seasons, referring to frequently giving rise to faults and delusions, suddenly good and suddenly evil, like the day, night, yin, and yang losing their measure, and so forth. Third, in the inquiry and explanation from "why is this" onward, the inquiry first means: Why does one not weary of and abandon the evil? The explanation means: Because compassion and wisdom are equal. In the text there are two: first, the analogy; second, the application. In the application there are two: first, a general application; second, from "not only" onward, a specific application. In this there are two: first, matching the sun with great compassion, evil being its sphere of activity. Originally for the sake of all, how could one selectively pick out evil people? As the sun benefits universally, would it discard withered wood? Second, from "like this" onward, matching the sun with wisdom, because it illuminates both the good and the evil equally.