大方廣佛華嚴經疏 20.8

20.8

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.