大華嚴經略策 1.19

1.19

第十二、惑障不同。問：二障、塵沙尚非所喻，阿僧祇劫未得斷名，十地聖人分分漸損，如何一斷一切斷耶？既越常規，難以取信。答：惑本無從迷真忽起，迷而不反爛漫無涯。若纖雲拂空其來無所，須臾彌滿六合黯然；長風忽來倏爾雲盡，千里無點萬像歷然。方便風生照惑無本，性空顯現眾德本圓；八萬塵勞皆波羅蜜，恒沙惑障竝是真門。眼翳未除空華亂起，但淨法眼何惑不消？滯執堅牢居然多劫。謹對。

Twelfth: the differences in afflictions and obstacles. Question: The two obstacles and the sand-like afflictions cannot even be illustrated by metaphors; over asaṃkhyeya kalpas, one still cannot be called free of them, and the holy ones of the ten stages gradually diminish them part by part. How could one severance sever all? Since this exceeds the ordinary norm, it is hard to give it credence. Answer: Delusion fundamentally has nowhere it comes from; deluded about the true, it suddenly arises. Deluded without turning back, it spreads unboundedly. It is like a wisp of cloud grazing the sky coming from nowhere, yet in an instant filling the six directions so that all becomes dark; suddenly a long wind comes, and in a flash the clouds are gone, with not a spot for a thousand li, and the myriad forms are clearly visible. When the wind of skillful means arises, it illuminates delusion as having no foundation; when the nature of emptiness manifests, the myriad virtues are fundamentally consummate. The eighty thousand dust-like afflictions are all pāramitās, and the obstacles of delusion as numerous as the sands of the Ganges are all gates to the true. When cataracts of the eye are not yet removed, flowers in the sky arise in confusion; once the Dharma eye is purified, what delusion will not vanish? Clinging stubbornly to attachments naturally consumes many kalpas. Respectfully answered.