大方廣佛華嚴經疏 19.45

19.45

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?