諸經要集 2.36

2.36

又華嚴經云。佛子。譬如日出先照一切大山王。次照一切大山。照金剛寶山。然後普照一切大地。日光不作是念。我應先照諸大山王。次第乃至普照大地。但彼山地有高下故。照有先後。如來應供等正覺亦復如是。成就無量無邊法界智慧日輪。常放無量無礙智慧光明。先照菩薩等諸大山王。次照緣覺。次照聲聞。次照決定善根眾生。隨應受化。然後悉照一切眾生乃至邪定。為作未來饒益因緣。如來智慧日光。不作是念。我當先照菩薩。乃至邪定。但放大智日光。普照一切。佛子。譬如日月出現世間。乃至深山幽谷無不普照。如來智慧日月亦復如是。普照一切無不明了。但眾生希望善根不同故。如來智光種種差別。

Furthermore, the Huayan jing says: Sons of the Buddha! Just as the rising sun first illuminates all the great kings of mountains, next illuminates all the great mountains, illuminates the diamond-jewel mountains, and only then universally illuminates the whole great earth. The sunlight does not form this thought: 'I should first illuminate the great kings of mountains, and gradually down to universally illuminating the great earth.' It is simply because those mountains and lands have heights and depths that the illumination has precedence and succession. The Tathāgata, the Worthy One, the Samyaksaṃbuddha, is also like this: having accomplished the sun-disk of wisdom of the immeasurable and boundless dharma-realm, he constantly emits the immeasurable, unobstructed light of wisdom, first illuminating the great kings of mountains such as the bodhisattvas, next illuminating the pratyekabuddhas, next illuminating the śrāvakas, next illuminating sentient beings whose wholesome roots are definitively established, according to how they should be converted, and only then completely illuminating all sentient beings down to those who are stubbornly settled in error, creating for them the causal conditions for future benefit. The sunlight of the Tathāgata's wisdom does not form this thought: 'I will first illuminate the bodhisattvas down to those stubbornly settled in error.' He simply emits the sunlight of great wisdom, universally illuminating everything. Sons of the Buddha! Just as when the sun and moon appear in the world, there are none down to the deep mountains and secluded valleys that they do not universally illuminate. The sun and moon of the Tathāgata's wisdom are also like this: they universally illuminate all things, leaving nothing unclear. It is only because the aspirations and wholesome roots of sentient beings are different that the Tathāgata's light of wisdom has various distinctions.