大方廣佛華嚴經隨疏演義鈔 53.5

53.5

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.