大方廣佛華嚴經疏 48.33

48.33

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.