[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 31.23 # 大方廣佛華嚴經疏 31.23 大方廣佛華嚴經疏 31.23 - **Language:** Classical Chinese ### [31.23](https://indike.org/pramana/in.bauddha.taisho.1735.31.23) 次依根本始終，有十始終：前三地前，思修利物；次一見道；餘六修道。此陜前入，謂初闕聞慧、後無佛盡者，理實齊通，以此二並非正地，前已說竟故此略無。一攝始終。經云「如實說菩薩十地差別相故」，謂以思慧智攝持所聞，稱思宣說，故云如實。二欲始終。緣念佛法，意欲令物證故，此即思慧上品求心。三行始終。以是修慧，故名修習。言分別無漏法者，於地上無漏道品起意言分別觀行故。以未證故，但是觀分之時帶相觀心，未覺無相，故云分別。四證始終。即見道位。大智者，即真見道。根本法無我智過小乘故名大，治無明故云光明。此智親證真如，平等平等離二取相，名善觀察。實斷二障分別隨眠，名善選擇。巧莊嚴者，即相見道。是後得智，故論名方便，方便即巧。法真見道，種種建立，名為莊嚴。又莊嚴者，即二智成德。由得此二善達法界，於多百門已得自在，故云莊嚴。故論云「此事中彼時中皆善知故。」由相見道，復有二種：一觀安立諦，名此事中。二觀非安立諦，名彼時中。以法真見道，正證如時不可名事，相望前真故名為彼。五修道始終。論云「出世間智智力得入法義故」者，以後得了俗由於證真，名出世間智。智由證真達俗，故名善入。智能入法，即名為門。上寄從二地至七地竟。次下五句，有五始終，寄入八地至於佛地，治菩薩於菩提五障。五障在於七地，至於等覺。經文但有能治，障在文外。今初二句即能破邪論障始終。不能破邪論障，即是所治。隨所住處者，即邪論心住著之處。言次第顯說者，以宗因喻現比教量，顯己正義隨病治之。上皆論所據。言無所畏者，即論莊嚴。後句辯才，即是論體，亦論莊嚴。謂語具圓滿，順言敦肅，故名辯才。又上皆論多所作法，所作有三：一善自他宗、二勇猛無畏、三辯才不竭，配文可知。言光明者，性不闇故。即論出離，謂善觀察得失等故，由具上諸義故不墮負，由破此障得入八地。二能善答難始終。上明能破，此顯能立。第九善慧是辯才，地住即證也。三樂著小乘對治始終，不忘菩提，上求下化故。四化眾生懈怠對治始終，成就不疲故。五無方便對治始終。善達五明，為一切處開悟，故能巧化。又上五障，一不能破邪；二雖能破而不能立；三雖能破立，情樂小乘；四雖不樂小乘，而不勤化他；五雖化不疲，而無化方便。治於此五，行化略周。 > Next, according to the fundamental beginning-and-end, there are ten beginnings-and-ends: the first three are prior to the stages, thinking and cultivating to benefit beings; the next one is the path of vision; the remaining six are the path of cultivation. This is narrower than the preceding \[account of\] entry, meaning that the beginning lacks the wisdom of hearing and the end lacks the exhaustion \[of cultivation\] in Buddhahood; yet in actual principle both are equally pervasive. Because neither of these two belongs to the stages proper and they have already been fully explained before, they are omitted here. First is the beginning-and-end of gathering. The sūtra states, 'Because of truly explaining the distinct characteristics of the bodhisattva's ten stages.' This means that using the wisdom of contemplation, one gathers and maintains what has been heard, proclaiming it in accordance with contemplation; hence it says 'truly.' Second is the beginning-and-end of aspiration: focusing one's mindfulness on the Buddha-Dharma with the intention of leading beings to realization; this is the highest aspiration of the wisdom of contemplation. Third is the beginning-and-end of practice: because it is the wisdom of cultivation, it is called cultivation and practice. Stating 'discriminating uncontaminated phenomena' means giving rise to contemplative practices of mental-verbal discrimination with respect to the uncontaminated factors of the path on the stages. Because one has not yet realized them, when it is only a part of contemplation it is a contemplative mind that carries marks, not yet awakening to marklessness; hence it is called 'discriminating.' Fourth is the beginning-and-end of realization: namely, the position of the path of vision. 'Great wisdom' refers to the true path of vision. The fundamental wisdom of the selflessness of phenomena surpasses the Hīnayāna, and hence is called 'great'; because it remedies ignorance, it is called 'radiance.' This wisdom directly realizes tathatā, being completely equal and free from the marks of the twofold grasping; hence it is called 'well-observing.' Truly severing the discriminative latent tendencies of the two obscurations is called 'well-selecting.' 'Skillfully adorned' refers to the path of vision of marks. Because it is the subsequent wisdom, the treatise names it 'expedient means,' and expedient means is 'skill.' Modeling after the true path of vision, establishing diverse \[aspects\] is called 'adornment.' Furthermore, 'adornment' is the virtues accomplished by the two wisdoms. Due to attaining these two, one thoroughly penetrates the dharmadhātu and has already attained sovereignty in many hundreds of gateways; hence it is called 'adornment.' Therefore the treatise states: 'Because one skillfully knows both in this matter and at that time.' Due to the path of vision of marks, there are again two kinds: first, observing established truth is called 'in this matter'; second, observing unestablished truth is called 'at that time.' Because it models after the true path of vision, at the time of directly realizing suchness it cannot be called 'matter'; viewed relative to the preceding true \[path of vision\], it is therefore called 'that.' Fifth is the beginning-and-end of the path of cultivation. The treatise states: 'Because through the power of supra-mundane wisdom one is able to enter into the meaning of the Dharma.' This is because subsequent \[wisdom's\] understanding of the conventional derives from realizing the true, and is thus called 'supra-mundane wisdom.' Wisdom, by virtue of realizing the true, penetrates the conventional, and is therefore called 'skillful entry.' When wisdom is able to enter phenomena, it is called an 'entryway.' The above provisional assignment from the second stage to the seventh stage is concluded. Next, the five lines below contain five beginnings-and-ends, provisionally assigned from entry into the eighth stage up to the Buddha stage, remedying the five obstacles to bodhi for a bodhisattva. The five obstacles reside from the seventh stage up to equal enlightenment. The sūtra text mentions only the remedies; the obstacles lie outside the text. Here, the first two lines are the beginning-and-end of being able to defeat heretical treatises. The inability to defeat heretical treatises is precisely what is remedied. 'According with the places where they abide' refers to the places where the minds of heretical treatises cling and abide. Stating 'expounding in sequence' means employing thesis, reason, example, direct perception, inference, and scriptural authority to reveal one's own correct principle and cure them in accordance with their afflictions. All the above are based on the treatise. Stating 'fearlessness' is the adornment of the treatise. The subsequent line, 'eloquence,' is the substance of the treatise and also the adornment of the treatise. That is, words and phrases are complete, and speaking in accord \[with truth\] is earnest and solemn; hence it is called 'eloquence.' Furthermore, all the above are methods of performing much beneficial activity in debate. What is performed has three aspects: first, being skilled in one's own and others' tenets; second, being valiant and fearless; third, inexhaustible eloquence; this can be known by matching them to the text. Stating 'radiance' means that its nature is not dark, which corresponds to 'transcendence' in the treatise, meaning that one skillfully observes advantages and defects; endowed with the above meanings, one does not fall into defeat. Through shattering this obstacle, one attains entry into the eighth stage. Second is the beginning-and-end of being able to answer objections skillfully: the above explained the ability to defeat, while this reveals the ability to establish. The ninth, Good Intelligence, is the stage of eloquence; 'dwelling' is realization. Third is the beginning-and-end of the remedy for delighting in and clinging to the Hīnayāna: not forgetting bodhi, seeking above and converting below. Fourth is the beginning-and-end of the remedy for laziness in transforming sentient beings: achieving tirelessness. Fifth is the beginning-and-end of the remedy for lacking expedient means: thoroughly mastering the five sciences and bringing about awakening everywhere, thus being able to transform skillfully. Furthermore, regarding the five obstacles above: first, being unable to defeat heterodoxy; second, though able to defeat, being unable to establish; third, though able to defeat and establish, in sentiment delighting in the Hīnayāna; fourth, though not delighting in the Hīnayāna, not diligently transforming others; fifth, though transforming without fatigue, lacking expedient means for transformation. Remedying these five, the practice of transformation is briefly comprehensive. > — English (machine translation) (machine translation) - [Previous: 31.22](https://indike.org/pramana/in.bauddha.taisho.1735.31.22) - [Next: 31.24](https://indike.org/pramana/in.bauddha.taisho.1735.31.24) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1735.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.31.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.31.23](https://indike.org/pramana/in.bauddha.taisho.1735.31.23) · Pramāṇa