大方廣佛華嚴經疏 48.33

48.33

第二正陳普賢行，中二：先明所治廣多、後「是故諸菩薩」下能治深妙。今初。既一惑成百萬障，則一障一切障，義則惑惑皆然。今從重說，文中三：初標、次徵釋、後結成。今初，總標瞋最重。除瞋之外，更遍推求，無有一惡如瞋之重，故晉經云「起一瞋心，一切惡中無過此惡。」《決定毘尼經》云「菩薩寧起百千貪心，不起一瞋，以違害大悲莫過此故。」《菩薩善戒》亦同此說。言於他菩薩者，若於菩薩起瞋，其過尤重，以令菩薩廢大行故。是以《大般若》中，天魔見諸菩薩互相是非，過常大喜。二「何以」下徵釋。釋中二：一總顯、二「何等」下徵列。標雖百萬，略列百門。古人寄位分五：初障十信行、二「不樂佛法」下障十住行、三「不得菩薩諸根」下障十行之行、四「樂誹謗一切」下障十向行、五「不樂與菩薩同住」下障十地行。言口如瘂羊障者，此是耳根障，以生邊地不聞法，是故口無所說。舌根之障，次下自明。昔結云：菩薩萬行不過此五，起一瞋心一切頓障。此釋非不有理，如賊心求法，豈獨障於地耶？是知通障，一切信尚不起，況後位耶。又所障法界如帝網重重，能障同所亦皆無盡，故知百萬猶是略明。三「佛子若菩薩」下結成可知。

Second, directly presenting the conduct of Samantabhadra has two parts: first, clarifying that what is cured is vast and numerous; later, from 'Therefore, all bodhisattvas...' onward, that the capacity to cure is profound and marvelous. Now the first. Since a single affliction constitutes a million obstacles, one obstacle is all obstacles, and in principle this holds true for every affliction. Here it is spoken in terms of the gravest. In the text there are three parts: first, a heading; next, investigation and explanation; finally, a conclusion. Now the first: generally indicating anger as the gravest. Excluding anger, searching everywhere further, there is no evil as grave as anger. Thus the Jin sūtra says, 'Giving rise to a single thought of anger, among all evils none surpasses this evil.' The Vinayaviniścaya-sūtra says, 'A bodhisattva would rather give rise to hundreds of thousands of thoughts of greed than give rise to a single thought of anger, for nothing surpasses this in violating and harming great compassion.' The Bodhisattvabhūmi-śīla also states this. As for 'toward other bodhisattvas', if one gives rise to anger toward a bodhisattva, the fault is especially grave, because it causes the bodhisattva to abandon the great practice. Therefore, in the Mahāprajñāpāramitā, when the heavenly Māra sees bodhisattvas finding fault with one another, his joy constantly exceeds [all else]. Second, from 'Why is this?' onward, is the investigation and explanation. In the explanation there are two: 1. General revelation; 2. From 'What are they?' onward, investigating and enumerating. Although a million are marked out, a hundred gateways are briefly listed. Ancients divided them into five according to stations: 1. Obstacles to the practice of the ten faiths; 2. From 'Not taking pleasure in the Buddhadharma' onward, obstacles to the practice of the ten abodes; 3. From 'Not attaining the bodhisattva's faculties' onward, obstacles to the practice of the ten practices; 4. From 'Delighting in slandering all...' onward, obstacles to the practice of the ten dedications; 5. From 'Not taking pleasure in dwelling together with bodhisattvas' onward, obstacles to the practice of the ten stages. As for 'the obstacle of the mouth being like a mute sheep', this is an obstacle of the ear faculty: because of being born in a borderland and not hearing the Dharma, the mouth has nothing to say. The obstacle of the tongue faculty is clarified right below. Former masters concluded: the myriad practices of a bodhisattva do not exceed these five; giving rise to a single thought of anger abruptly obstructs them all. This explanation is not without reason: for seeking the Dharma with a thieving mind, how could it obstruct only the stages? Thus we know it obstructs everything generally: even faith does not yet arise, how much less the subsequent stations! Furthermore, the dharmadhātu obstructed is manifold like Indra's net; that which can obstruct, being identical with what is obstructed, is also inexhaustible. Hence we know that a million is still a brief presentation. Third, from 'O sons of the Buddha, if a bodhisattva...' onward, the conclusion can be understood.