大方廣佛華嚴經疏 35.26

35.26

第二明界差別。先過、後治。過中，初句為總。三界繫縛猶如牢獄，求有處之所以為過。次「多諸」下別。別明世獄有五過隨逐：一苦事、二財盡、三愛離、四有縛、五障礙，三界之獄亦然。此五示五種難差別：一無病難。無病是樂；病則有苦，與破為難。下難義準之。苦謂身諸病苦，惱謂心病愁惱。二常懷愛憎是資生難，愛彼資生求而不得，憎彼貧窮遠之強會。三親難，親愛別離故生憂怖。四戒難，雖生上界暫離犯戒，不免戒行相違，還為貪械所縛，謂報盡起於欲惡。明上二界非欲永滅，故此貪欲通繫三界，五見難，雖得世間八禪定智，亦為無明所覆，與正見相違。後能治中，若如實了知三界之相，無有生死非實非虛，則自無障礙，果證圓寂。

Second, explaining the distinction of realms: first the faults, then the remedy. Among the faults, the first phrase is the general statement. The bondage of the three realms is like a prison; seeking a place of becoming is the reason it is a fault. Next, from "full of many" onward are the particulars. The particulars clarify that the worldly prison is attended by five faults: first, painful affairs; second, exhaustion of wealth; third, separation from loved ones; fourth, bondage to existence; fifth, obstacles. The prison of the three realms is also like this. These five demonstrate the distinctions of five kinds of difficulties: First, the difficulty regarding freedom from sickness. Freedom from sickness is joy; sickness entails suffering, and ruin presents a difficulty. The meanings of the difficulties below should be understood accordingly. "Suffering" refers to bodily pains and sicknesses; "distress" refers to mental sicknesses of grief and distress. Second, "constantly harbouring love and hate" is the difficulty regarding requisites of life: loving those requisites of life and seeking them without obtaining them, hating that poverty and yet being forced to meet it despite keeping distant. Third, the difficulty regarding relatives: separation from beloved relatives engenders sorrow and fear. Fourth, the difficulty regarding precepts: although born in the higher realms and temporarily separated from transgressing precepts, they cannot avoid conflict with precept practice and are still bound by the shackles of greed, meaning that when their retribution is exhausted, they give rise to sensual evil. This clarifies that in the upper two realms, desire is not eternally eradicated; hence this greedy desire binds all three realms throughout. Fifth, the difficulty regarding views: although they attain the wisdom of the worldly eight dhyāna concentrations, they are also covered by ignorance, which conflicts with right view. In the remedy below: if one realizes and knows the marks of the three realms as they truly are—that there is no saṃsāra, being neither real nor unreal—then one will personally be unobstructed and in the result realize complete quiescence.