大方廣佛華嚴經疏 19.45

19.45

第六約出家修行門，以障蓋分別。蓋謂五蓋，已見上文。障即二障，此亦總結前諸惑不離二障。「發大悲」下明能治道，謂救有障者、護修行者。此言在末，義兼總結。謂菩薩發心不自為己，但以大悲救護一切，令斷上來諸惑之網。斷之何為？令本智清淨。然能治道雖復眾多，不出二種：一通、二別。別如上來隨分開示，如不能斷，應宜轉治。謂如起貪，以不淨觀治之，不去當起慈悲緣於前境，應以淨法與之。云何出家無慈悲心，反更染污？如是隨便種種迴轉，皆以無得而為方便。所言通者，但當深觀第一義諦，謂當觀諸惑即是本覺菩提，故《無行》云「貪欲即是道，恚癡亦復然。如是三法中，具一切佛法」故。惑性智性皆本淨故，但由虛妄分別，凡夫不了，如大富盲人，動轉為寶所傷。二乘熱狂，謂為蟲蛇，驚走遠避。權菩薩輩，猶謂有之可斷。今乘一切智乘，以淨慧眼觀惑即真，則煩惱自虛智性常淨，是為開佛知見使得清淨，不斷煩惱而入涅槃。有斯悲智，如是知斷、發菩提心，豈與夫前喻同年而語哉！

Sixth is according to the gate of renunciation and cultivation, distinguished by hindrances and coverings. 'Coverings' means the five coverings, which have already been seen in the text above. 'Hindrances' means the two hindrances; this also concludes the preceding afflictions as not being separate from the two hindrances. From "arousing great compassion" on clarifies the path of the antidote, meaning rescuing those who have hindrances and protecting practitioners. This statement is at the end, its meaning embracing a general conclusion: namely, that when bodhisattvas arouse the mind, it is not for themselves, but solely with great compassion to rescue and protect all, causing them to sever the net of the afflictions mentioned above. Why sever them? To make fundamental wisdom pure. However, although the paths of the antidote are numerous, they do not exceed two kinds: first, general; second, specific. The specific is as explained above according to each division; if one cannot sever them, one should appropriately shift the antidote. That is, if greed arises, one remedies it with the contemplation of impurity; if it does not depart, one should arouse loving-kindness and compassion directed toward the preceding object, and provide it with pure teachings. How could one who has renounced household life be without a mind of loving-kindness and compassion and instead become defiled? Shifting in various ways according to circumstance like this all takes non-attainment as its expedient means. As for the 'general': one should simply contemplate deeply the paramārtha-satya; that is, one should contemplate that the afflictions are themselves intrinsic enlightenment and bodhi. Thus the Wuxing jing states: 'Sensual desire is itself the Path; anger and delusion are also like this. In these three dharmas, all buddhadharmas are fully contained.' Because the nature of affliction and the nature of wisdom are both fundamentally pure, it is merely through false conceptual differentiation that ordinary beings fail to understand. They are like a very wealthy blind man, whose movements cause him to be injured by jewels. The two vehicles are frantically wild, deeming them to be insects and snakes, fleeing in fear to avoid them. Provisional bodhisattvas still consider that they exist and can be severed. Now, riding the vehicle of all-knowledge, with the eye of pure wisdom contemplating that afflictions are identical with reality, the afflictions are spontaneously empty and the nature of wisdom is ever pure. This is opening the Buddha's knowledge and vision to make it pure, entering nirvāṇa without severing afflictions. Possessing such compassion and wisdom, knowing and severing like this and arousing bodhicitta—how could this be mentioned in the same breath as the preceding simile?