大方廣佛華嚴經疏 13.15

13.15

五正釋文。一品分二：先標告、二「諸佛子」下正釋。於中分四：初娑婆諦名、二隣次十界、三類通一切、四主伴無窮。然此望前品，略於單說四洲。就初二中，一一方內文各有二：一別列諦名、二結數辨意。然其立名或有因從果稱、果籍因名，約事約理、或總或別，如文當知。初娑婆中，列內四諦，即為四別。一苦云罪者，摧也，謂摧壞色心故。二逼迫者，不可意境逼迫身心也。此二總顯。三變異者，壞苦也。攀緣者，追求苦也。聚者，五盛陰苦也。刺者，從喻立名，如刺未拔。依根者，由苦能生一切惡也。虛誑者，於下苦中能生樂想也。癰瘡處者，此喻二苦：有癰瘡處，性自是苦，此如五陰苦若加手等觸，苦上加苦，是苦苦也。愚夫行者，行苦也，愚人所行故。如以睫毛置掌不覺，若置眼內為苦不安。愚夫不覺行苦，如掌內之毛，而復以苦反欲捨苦，皆愚夫行也。二集中，初二通顯。謂有業惑者，繫縛三界滅壞善根。次二別顯煩惱，餘多通業惑。三苦滅中，無諍者，煩惱為諍故。體真實者，非唯惑滅而已，實乃法身常住為滅諦之義，故次云住自性也，謂本來滅故。四苦滅道諦，云十藏者，謂信聞等，如〈十藏品〉說。二結云四百億十千者，准望前〈名號〉，一四洲有十千，今一四天下一諦亦有十千，四諦歷於百億，故有四百億箇十千。「隨眾生心」下，顯差別之意也。

Fifth, the direct explanation of the text. This one chapter divides into two: first, the declaration and announcement; second, the direct explanation from "O Sons of the Buddha" onward. In this, there are four divisions: first, the names of the truths in the Sahā [world]; second, the adjacent ten worlds; third, analogical application across all [worlds]; fourth, host and companions without exhaustion. Now, looking at this in comparison to the previous chapter, it omits the separate discussion of the four continents. Within the first two divisions, for each direction and region, the text contains two points: first, individually listing the names of the truths; second, concluding the count to explain the intent. Moreover, in establishing their names, some are designated by taking the cause after the effect, or the effect relying on the name of the cause, in terms of phenomena or noumenon, in general or in particular, which should be understood according to the text. First, within the Sahā [world], listing the four inner truths forms four distinct sections. (1) For suffering, it being called "offense" means destruction, which refers to destroying physical form and mind. (2) "Oppression" means an undesirable object oppressing body and mind. These two are general expressions. (3) "Alteration" is the suffering of change (vipariṇāma-duḥkhatā). "Grasping at conditions" is the suffering of seeking. "Accumulation" is the suffering of the five grasped aggregates (upādāna-skandha). "Thorn" is a name established from an analogy, like a thorn not yet extracted. "Basis of the faculties" means that due to suffering, all evils can arise. "Deceptive" means that within base suffering, thoughts of pleasure can arise. "Site of an abscess" is an analogy for two kinds of suffering: where there is an abscess, its nature is inherently painful—this is like the suffering of the five aggregates; if the touch of a hand or the like is added, it adds suffering upon suffering, which is the suffering of suffering (duḥkha-duḥkhatā). "Actions of fools" is the suffering of conditioning (saṃskāra-duḥkhatā), because it is practiced by foolish people. Like an eyelash placed on the palm, one does not notice it, but if placed inside the eye, it causes pain and discomfort. The fool does not notice the suffering of conditioning, like a hair on the palm, and furthermore uses suffering in an attempt to abandon suffering; all of this is the conduct of fools. (2) For arising, the first two are general expressions. That is, having karma and afflictions binds one to the three realms and destroys the roots of goodness. The next two specifically reveal afflictions, while the rest mostly apply to both karma and afflictions. (3) For cessation of suffering, "free from dispute" means that afflictions are disputes. "Whose essence is real" means that it is not merely the cessation of afflictions; rather, the eternal abiding of the dharmakāya is the true meaning of the truth of cessation; therefore it next says "abiding in its own nature," meaning originally ceased. (4) For the truth of the path to the cessation of suffering, what is called the "ten treasuries" refers to faith, hearing, and so on, as explained in the "Chapter on the Ten Treasuries." Second, concluding with "four hundred billion times ten thousand": according to the precedent of the preceding "[Tathāgata] Names Chapter," one set of four continents has ten thousand, and now in one set of four continents under heaven, each single truth also has ten thousand; the four truths run through a hundred billion, hence there are four hundred billion times ten thousand. From "according with the minds of sentient beings" onward, it shows the intent of the differences.