大方廣佛華嚴經疏 35.26

35.26

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.