大方廣佛華嚴經疏 35.16

35.16

Ninth: abandoning anger and harboring malice is called abandoning ill-will (vyāpāda). Within the particular treatment there are three parts: 1. specifically revealing the antidotes; 2. from 'forever abandons' below, generally revealing what is countered; 3. from 'always reflects' below, analogously extending the benefits of the antidotes. Now first, toward six kinds of sentient beings one gives rise to six kinds of antidotes, which the Treatise subsumes into five: 1. Toward enemies, generating loving-kindness (maitrī); this cures [the wish] to inflict suffering upon enemies. 2. Toward evildoers, generating a mind of benefit; this cures [their impending] peril and suffering. 3. Toward the impoverished and the suffering, generating the two minds of pity and joy; because these two minds have both general and particular aspects. In general they can be known, and so the Treatise combines them; in particular, one pities the impoverished and causes the distressed and suffering to have joy. 4. Toward happy sentient beings, generating a mind of soothing moistening, which the Treatise calls 'beneficial moistening'; this cures their defiled attachment which lacks beneficial moisture. 5. Toward those who generate bodhicitta, giving rise to a mind of embracing; embracing them so as to bring them to completion. Second, within generally abandoning the obstacles, there are also six obstacles which generally hinder the preceding six; they do not correspond one-to-one, hence it is called 'general.' Among these six, they are subsumed into three pairs: The first two contrast self with other, using them to distinguish enemy from kin: giving rise to enmity causes anger, and breaking kinship causes resentment; regarding enmity, whether not yet arisen or already arisen, one causes it to grow; regarding kin, whether not yet arisen or already arisen, one causes it not to grow. The next two are explained solely in terms of the growth of good and unwholesome dharmas within oneself: obstructing the good is called 'enmity,' and increasing evil is called 'harm'; both have the already arisen and the not yet arisen. The last two explain growth solely with respect to pleasant and unpleasant matters of others: envying superiority is called 'feverish distress,' meaning when seeing another's pleasant affairs; tormenting others is called 'vexation,' meaning when seeing another's unpleasant affairs; both have the already arisen, not yet arisen, and so forth. The Yogācārabhūmi says: 'The preliminary expedient and culmination of ill-will means that in matters of harm, one's mind is decisively set, which properly accomplishes the karma.' Now, none of these are practiced; hence it says above 'forever abandons.' Third, analogously extending the benefits of the antidotes means that toward those spoken of before, one also constantly contemplates loving protection.