大方廣佛華嚴經疏 32.14

32.14

第四「爾時」下不堪有損止，中二：先長行中亦二，先領前所歎，對下有損所以言雖。後「然有」下舉損違請。於中二：先舉損，劣解之人通凡小等，皆是迷法之器故。多生疑者，正行相違，猶豫義故。惑者，心迷於理，能破壞善法，遠離善法故。此明現損。「於長夜」下明其當損。後「我愍」下結默違請。

Fourth, from 'At that time' onward, he desists because some are incapable and harm would ensue. Within this are two parts: first, within the prose, there are also two parts: first, he acknowledges what was praised previously; contrasting it with the harm below, he says 'although'. Second, from 'Yet there are' onward, he brings up the harm that counters the request. Within this are two parts: first, he adduces the harm—persons of inferior understanding encompass ordinary beings and followers of the Small Vehicle, who are all vessels confused about the Dharma. Those who mostly give rise to doubts are contrary to correct practice due to the meaning of wavering. As for confusion, their minds are confused regarding the noumenon, able to destroy wholesome dharmas and distance them from wholesome dharmas; this clarifies present harm. From 'in the long night' onward, he clarifies their future harm. Second, from 'I, out of pity' onward, he concludes with silence, declining the request.