大方廣佛華嚴經疏 31.23

31.23

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.