華嚴五十要問答 2.7

2.7

問：〈普賢品〉內據普賢法極深廣大，因何文中初明一瞋成百障等？答：依小乘教，一惑一障一世，一忍一智一斷得一滅。依三乘教，初教名同前，義中深淺異。若據三乘終教，一惑一障三世，一忍一智非初非中後，斷得三世滅也。據一乘教，一惑多障多世，一數多數忍、多數一數忍，一數多數智、多數一數智，一斷非初非中後，得九世滅及非世滅。今〈普賢品〉初明瞋障等者，據首為言，欲類顯普賢廣大解行法也。

Question: In the Chapter on Samantabhadra, based on Samantabhadra's teaching being extremely profound, vast, and great, why does the text at first explain that a single [moment of] anger constitutes a hundred obstacles and so forth? Answer: According to the Hīnayāna teaching, one affliction is one obstacle in one lifetime; by one patience and one knowledge, through one severance one obtains one cessation. According to the triyāna teaching, the initial teaching is identical in terminology to the preceding, but differs in depth of meaning. If based on the final teaching of the triyāna, one affliction is one obstacle across the three times; by one patience and one knowledge that are neither beginning, middle, nor end, through severance one obtains cessation across the three times. Based on the Ekayāna teaching, one affliction is many obstacles across many times; one number [of severances] is many numbers of patiences, and many numbers [of severances] are one number of patiences; one number [of severances] is many numbers of knowledges, and many numbers [of severances] are one number of knowledges; one severance is neither beginning, middle, nor end, obtaining cessation in the nine times and cessation that is non-temporal. Now, that the Chapter on Samantabhadra first explains the obstacle of anger and so forth is stated based on the head [of the sequence], intending by analogy to reveal Samantabhadra's vast and great teachings of understanding and practice.