華嚴一乘教義分齊章 3.39

3.39

According to the perfect teaching, the essential nature of all afflictions cannot be spoken of; it is only in terms of their function that it is extremely profound and vast. Because the phenomena they obscure are such that one is all and they are endowed with ruler and retinue, the afflictions capable of obscuring them are likewise so. Therefore, they do not divide into active bonds, latent predispositions, seeds, and manifest activity; rather, just as in the dharmadhātu attaining one is attaining all, so too with the afflictions: severing one is severing all. Thus the 'Samantabhadra Chapter' clarifies that one obstruction is all obstructions, and the 'Minor Marks Chapter' clarifies that one severance is all severances; this is what it means. Furthermore, regarding the delimitation of this severance of afflictions, drawing upon the earlier and later sutra passages, there are four kinds: first, in terms of realization, meaning severance within the ten stages; second, in terms of stage, meaning severance from the ten abodes onward; third, in terms of practice, meaning severance at the final mind of the ten faiths; fourth, in terms of reality, meaning there is nothing to be severed, because [all is] originally pure. This is extensively explained in the sutras. Furthermore, if the severances of afflictions in the earlier gates of the Three Vehicles and so forth are understood as 'one obstruction is all obstructions' and 'one severance is all severances', then they enter into this [perfect teaching] and are not [the former]. If they follow the sequential order of the gates, they belong to the Three Vehicles and so on; this is spoken according to the distinct teaching. If spoken according to the inclusion of upāya, what is clarified by all the earlier teachings enters into this, because they are its upāya, and because they are that which flows from it and is aimed at by it. The remaining meanings may be inferred from this. The section on the severance of afflictions ends here.