大方廣佛華嚴經隨疏演義鈔 53.5

53.5

疏「第二又令得下十句依利他行」，疏文分二：先總明句數開合。言「增數十」者，依《大智度論》，數法有二：一小、二大。以十為十，數狹名小，少減名之為狹。數寬少增，名寬名大。七八等名少減，十一十二等名為少增。今據大數，名增數十，以十二為十故。疏「初句為總」下，正釋文。先釋總句中，依論有二解：一就教行解、二教證相對解。前中始於地法，決定名信。信增名欲，欲是信果故。依欲趣法，名為親近。攝法在心，故名憶念。念法不失，故說為持，地法是其所持。疏「地地皆爾故云十地始終」者，疏結釋經文，非論文也。十入約次位、始終約行修，行位並舉，如下經云「復應於諸佛菩薩善知識所，請問第二第三地等相及得果，為欲成就彼地法故」等，皆其例也，明知地地之內皆有始終。問：何故自利云入，利他云始終？答：自利以入證為本，故皆云入。利他令知性相，故有始終。

In the Commentary, "Second, it also causes the attainment of the subsequent ten phrases based on practices that benefit others": the text of the commentary divides into two: first, an overall clarification of the combining and opening of the count of phrases. Regarding "augmented count of ten": according to the *Mahāprajñāpāramitopadeśa*, methods of counting are twofold: first, lesser; second, greater. Taking ten as ten is a narrow count, termed lesser, where slight reduction is called narrowness. A wide count with slight augmentation is termed wide and greater. Seven, eight, and so on are called slight reductions; eleven, twelve, and so on are called slight augmentations. Here, based on the greater count, it is termed an augmented count of ten, because twelve are taken as ten. In the Commentary, from "The first phrase is the general..." downward, the text is properly explained. First, in explaining the general phrase, according to the treatise there are two explanations: 1. Explaining in terms of teaching and practice; 2. Explaining in terms of the contrast between teaching and realization. In the former: commencing from the dharmas of the grounds, decisive certainty is termed faith. The augmentation of faith is called desire, for desire is the result of faith. Directing oneself toward the Dharma based on desire is called drawing near. Gathering the Dharma in mind is called mindfulness. Retaining the Dharma without losing it is spoken of as maintaining; the dharmas of the grounds are what is maintained. In the Commentary, "Every ground is like this; hence it speaks of the beginning and end of the ten grounds": this is the commentary's concluding explanation of the sūtra text, not the treatise's text. The ten entries relate to the sequence of stages, while beginning and end relate to the cultivation of practice; practice and stage are both brought forward. As the sūtra states below: "Furthermore, one should inquire from the Buddhas, bodhisattvas, and good spiritual friends about the characteristics and attained fruits of the second and third grounds, and so forth, in order to accomplish the dharmas of those grounds," which are all examples of this. One clearly knows that within each and every ground there are beginning and end. Question: Why is self-benefit called "entry" while benefiting others is called "beginning and end"? Answer: Self-benefit takes entry into realization as its foundation, so all are called "entry." Benefiting others causes knowledge of nature and characteristics, so there are beginning and end.