大方廣佛華嚴經疏 20.29

20.29

Second, from "Sons of the Buddha, when a bodhisattva-mahāsattva abides in this" below answers the question concerning the virtues accomplished by practice. The preceding text had two parts, and here there are likewise two sections: first, answering with virtues of the cause accomplished through practice; second, answering with virtues of the fruit accomplished through the cause. Here, the first fully answers twelve questions, each having two clauses: the upper clause answers the lower clause. Above it asked what one cultivates to extinguish delusion; here it answers with wisdom. The others are all modeled on this. Second, using loving-kindness to subjugate Māra. One who desires to harm others in turn brings harm upon oneself; if one desires to bring peace to others, both self and other are at peace, hence softness overcomes hardness, and weakness overcomes strength. Using loving-kindness to bring peace to all evil māras leaves them with nothing by which to inflict harm; the power of the root of goodness of loving-kindness has immeasurable efficacy. Third, with merit one frightens them with majesty; with wisdom one refutes them with eloquence. The next four and the following four texts are all understandable. Eighth, "arising through skillful means and wisdom" is the answer; from "all bodhisattvas" onward is the question. According to the preceding text, there are seven things here; now below "pāramitā" it lacks the clause on dhāraṇī. However, skillful means has two aspects: if it is the skillful means of preparatory application, it gives rise to the stages and pāramitās; if it is the skillful means of expedience, it also gives rise to the pāramitās and the remaining five dharmas. Wisdom also has two aspects: if it is fundamental wisdom, it accomplishes internal realization; if it is subsequent wisdom, it accomplishes karma and function; therefore, these two give rise to these seven. "Purity" means remedying those hindrances. Second, from "Sons of the Buddha" below answers the question concerning virtues of the fruit accomplished through the cause. Within this there are also two parts: first, concluding that the fruit is accomplished through the cause, meaning that if one merely diligently cultivates the aforementioned practices, one will be able to proceed sequentially from cause to fruit. Second, from "In boundless worlds" directly answers regarding the virtues accomplished, meaning protecting and upholding the true Dharma; if one merely diligently cultivates the aforementioned virtues of accomplishing the cause through practice, one will naturally accomplish the subsequent virtues such as protecting and upholding the Dharma; hence, taking up the preceding, it concludes by clarifying virtues accomplished through the cause. Answering the above ten clauses, the text divides into nine sections: First answers the initial general clause: the Tathāgata's Dharma-treasury, guarding and expounding it. Second, "being protected and remembered by the Buddhas" answers that all māras and non-Buddhists cannot obstruct or destroy them, because they are protected by the Buddhas. Third, from "Guarding, upholding, and receiving" answers embracing and upholding the true Dharma without end. Fourth, from "In boundless" answers that when expounding the Dharma in all worlds, the ten kings revere and protect them, meaning their body is supreme and their voice is skillful, causing listeners to enter into wisdom. Fifth, from "Knowing the minds of sentient beings" answers being revered in unison by the entire world, according with their capacities to make them rejoice. Sixth, from "Their bodies are upright and dignified" answers the bodhisattva being loved and revered for being upright and virtuous; the Buddha's consecration was already included in the second section above on the Buddha's protection. Seventh, from "Skillfully knowing the minds of all" answers attaining the power of roots of goodness and increasing wholesome dharmas. Within this, it first generally clarifies the three karmas; next, from "Attaining the mind" separately reveals that the ten kinds of mastery are all roots of goodness. The capacities of the ten masteries all increase wholesome dharmas. Eighth, from "When a bodhisattva is like this" answers expounding the Tathāgata's profound Dharma-treasury. Ninth, from "Sons of the Buddha, when a bodhisattva attains such" answers embracing and upholding the true Dharma to adorn oneself; within this, it first clarifies self-adornment, next inquires, and then explains. Because of embracing the true Dharma, there are ten clauses of virtues, which are also the aforementioned virtues accomplished; one should reflect on and infer this.