金剛般若波羅蜜經略疏 1.93

1.93

Question: Why is the past kṣānti-pāramitā cited as proof? Answer: Because patience accords with the principle of the true mark. Another question: Next, in the second aspect of meaning, why is the perfection of giving cited as proof? Because the practice of giving comes first; the rest can be known accordingly. Furthermore, on the first bhūmi one attains the perfection of patience because it accords with the principle and the Dharma. In addition, the dāna-pāramitā encompasses the other five pāramitās, which is why it is specifically singled out. When the text says "the Tathāgata is one who speaks the true," it is because he does not speak falsely of the Buddha's bodhi; "one who speaks the real" because he does not speak falsely of the Hīnayāna's truth of suffering and so forth; "one who speaks suchness" because he does not speak falsely of the Mahāyāna's dharmas being without self and tathatā; "one who does not speak otherwise" because he does not speak falsely regarding predictions across the three periods of time. When the text says "neither real," it is because the Dharma spoken by all Buddhas cannot take hold of that Dharma of realization, and because as it is heard there is no such [graspable] meaning; therefore it is "neither real." When the text speaks of "false speech" [meaning non-false], it is because it accords with the meaning, since this spoken Dharma accords with the Dharma of realization. When the text says "just like a person who enters darkness," someone might doubt: if tathatā is all-pervasive, why is it not seen? Just as when entering darkness, one does not see due to the absence of luminous wisdom, not because the real Dharma does not exist. When the text says "when the night has ended," it is an analogy for possessing luminous wisdom, whereupon there are no hindrances.