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# 大方廣佛華嚴經疏 20.8

大方廣佛華嚴經疏 20.8

- **Language:** Classical Chinese

### [20.8](https://indike.org/pramana/in.bauddha.taisho.1735.20.8)

第二「復次」下問行成德用，文亦分二：初正問、後結請。前中分二：初問行所成因德、二問結因成果德。今初，有十二事，初十一字貫下諸句。一能滅無明，未審修何行法而能滅耶？諸句皆爾，意在徵因。無明有體、黑闇為用，非明無之處即名無明，故別有惑體。由無明故，事理皆昧，名為黑闇。二問降魔。三問制外。四問究竟斷道。心垢即是所知，亦名習氣。五善根以何而成。六三惡八難云何可出。七智境何由淨治。八地等七種淨德云何成就。九依正三業功德，云何莊嚴滿足。十以何觀力知佛功德。十一一切智境復云何知。十二何法能成就眾生，乃至作大佛事。第二「及餘」下結因成果。於中二：先正結等，謂結所不說，及等如來。第二「於諸如來」下顯等佛之用。護持正法便等佛故，故偏明之。文有十句，初總、餘別。總謂開示演說教理行果，皆有護義。「諸魔」下別，一異敵不侵；二攝持修行；三十王外助；四舉世同欽；五諸佛灌頂，準梵本云一切如來共所守護同灌其頂，故應迴文；六菩薩愛敬；七得眾善根；八能演深法；九攝德自嚴。若得此九方名護法。二「一切」下結請可知。

> Second, from "Furthermore" onward, asking about the virtuous functions when the practices are accomplished, the text is also divided into two: first, the proper question; later, the concluding request. Within the former, it is divided into two: first, asking about the causal virtues accomplished by the practices; second, asking about concluding the causes to attain the fruitional virtues. Now, as for the first, there are twelve matters; the first eleven characters run through the subsequent phrases. 1. Being able to eradicate ignorance: not knowing what practices of Dharma one must cultivate to be able to eradicate it? All the phrases are like this; the intent is to inquire into the causes. Ignorance has an essence, and darkness is its function; it is not that the mere absence of illumination is called ignorance; hence there is a distinct essence of delusion. Due to ignorance, both phenomena and noumenon are obscured; this is called darkness. 2. Asking about subduing Māra. 3. Asking about restraining non-Buddhists. 4. Asking about the ultimate path of eradication; the defilements of the mind are the knowable, also called latent propensities. 5. By what are kuśala-mūlas accomplished? 6. How can one escape the three evil destinies and eight difficulties? 7. By what means is the realm of wisdom purified? 8. How are the seven kinds of pure virtues, such as the stages, accomplished? 9. How are the merits of the three karmas, circumstantial and direct, adorned and perfected? 10. By what power of contemplation does one know the Buddha's virtues? 11. How is the realm of omniscience further known? 12. By what Dharma can one bring sentient beings to maturity, up to performing great Buddha-works? Second, from "and other" onward, concluding the causes to attain the fruit. Within this there are two parts: first, properly concluding the sameness, which means concluding what has not been spoken, and equaling the Tathāgata. Second, from "with respect to all Tathāgatas" onward, revealing the function of equaling the Buddhas. Because protecting and upholding the true Dharma makes one equal to the Buddhas, it is specifically highlighted. The text has ten phrases: the first is general, the rest are specific. Generally, it means that disclosing, indicating, explaining, and expounding the teaching, noumenon, practice, and fruit all share the meaning of protection. From "all Māras" onward are the specific: 1. different adversaries do not encroach; 2. gathering in and upholding cultivation; 3. external assistance from the ten kings; 4. the whole world venerating together; 5. abhiṣeka by all Buddhas—based on the Sanskrit text, it says that they are jointly guarded and together have their crowns anointed by all Tathāgatas, so the word order should be reversed; 6. bodhisattvas loving and respecting; 7. attaining numerous kuśala-mūlas; 8. being able to expound profound dharmas; 9. gathering virtues to adorn oneself. Only when these nine are attained is it called protecting the Dharma. Second, from "All" onward, the concluding request can be understood.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.20.8) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.20.8](https://indike.org/pramana/in.bauddha.taisho.1735.20.8) · Pramāṇa
