華嚴經探玄記 6.97

6.97

七釋文中亦四：標、釋、結、歎。釋中三：初舉本誓言、二「此菩薩」下依言成行、三「得一切法」下行成德立。又初即言實、二行實、三益實。初中亦三：初總標舉、二略釋、三「此菩薩成就」下舉事廣釋。初中如說能行者，謂行稱初誓而成，顯先言實也。如行能說者，言稱終成之行，顯後言實也。由此始終實言無二，故名第一誠諦之語。然此始終二誠實言，總有三類：一約自行，如菩薩初誓言捨眼，若有乞至，如言而施。有問其故，答為菩提。此言何證？便發誓言：事若不虛，令眼平復，表非妄語。眼隨言平復。此則初言能起行、後言能增行。二約利他行，如菩薩初誓度眾生，如言救度，縱自行滿亦不就果，要稱本誓以盡生界。此亦初言能起、後言能滿。三約因果，謂如菩薩初發誠言，要修萬行當成佛果。如言行滿後果成佛，師子吼言：我獨尊等。此即初言辨因、後言顯果。下云「人中雄大師子吼」等，是此門也。上三義中，於此行內義通具三，文唯後二，可知。二略釋中二句：初釋如說能行，謂如言起行，故云實語。證入諸佛平等實性，起入理行也。善根齊等，起緣事行也。二釋如行能說，謂雖成廣善而不乖化志，不失先言故無二語。以終不改始，故名無二。此即初能行故實，後終不改故無二也。此並三世諸佛同行，順佛果智，故云隨順等也。三廣釋中二：初行德雖高而不捨本誓、二「何以故」下釋不捨意。初中，先成十力智，顯德尊高；後「而不捨」下明不捨本誓救攝眾生。菩薩之行十力之義，如〈淨行品〉處已釋。《淨名經》云「雖得佛道、轉於法輪、入於涅槃，而不捨於菩薩之道，是菩薩行。」下釋意中三：初反釋，謂舉失違誓，自誡不應。二「我當」下順釋，謂酬遂本願，以理自開。三「何以」下轉釋，謂憶本念今，令心勇悍，於中二：先憶本，謂言發自裏，豈還自食？此恐違本誓失；二「是故」下念今，謂由非他所請，而能廢自為他，是故令自德成殊勝，今若捨救便乖此德，此恐違現德失。由前起後，故云是故也。又釋：我於眾生是有勝德堪為救度，若捨不救則違此德。於中六句，皆初標、後釋。一無著故勝、二能調故上、三解空離闇、四願滿已得、五具德能變、六佛念能攝。上來成立本誓，顯不可違。

Seventh, the explanation of the text also has four [parts]: setting out, explaining, concluding, and praising. Within the explanation there are three: first, adducing the words of the original vow; second, from "this bodhisattva" onward, accomplishing practice in reliance on words; third, from "attains all dharmas" onward, practice being accomplished and virtues established. Furthermore, the first is truthfulness of speech, the second is truthfulness of practice, and the third is truthfulness of benefit. Within the first there are also three: first, general setting out; second, brief explanation; third, from "this bodhisattva accomplishes" onward, adducing particulars to explain extensively. In the first, "acting according to what one says" means that practice is accomplished in correspondence with the initial vow, revealing the truthfulness of the earlier words. "Speaking according to how one acts" means that words correspond to the practice finally accomplished, revealing the truthfulness of the later words. Because of this, the initial and final truthful words are non-dual, and are therefore called the foremost true and sincere speech. However, these two kinds of truthful words, initial and final, comprise three categories in total: First, in terms of one's own practice: for example, when a bodhisattva initially vows to give away his eyes, if someone comes begging, he gives them according to his words. If asked the reason, he replies that it is for the sake of bodhi. What proves these words? He then makes a vow: "If this matter is not false, let my eyes be restored as they were," demonstrating that it was not untrue speech. His eyes are restored according to his words. This is where the initial words can initiate practice and the later words can enhance practice. Second, in terms of the practice of benefiting others: for example, when a bodhisattva initially vows to deliver sentient beings, he rescues and delivers them according to his words; even if his own practice is fulfilled, he does not proceed to the fruit, but insists on corresponding to his original vow to exhaust the realm of sentient beings. Here too, the initial words can initiate and the later words can fulfill. Third, in terms of cause and effect: that is, when a bodhisattva initially utters truthful words to cultivate the myriad practices and become a Buddha in the future, if he attains Buddhahood as the later fruit after his practices are fulfilled according to his words, he roars like a lion: "I alone am supreme," and so forth. This is where the initial words distinguish the cause and the later words reveal the fruit. Where it says below, "A lion's roar of the hero among humans," and so on, it is this approach. Among the three meanings above, within this practice the meaning generally encompasses all three, while the text only has the latter two, as can be known. In the second, the brief explanation, there are two phrases: The first explains acting according to what one says, meaning initiating practice according to one's words, and is therefore called "true speech." Realizing and entering the equal, true nature of all Buddhas initiates the practice of entering the principle. Good roots being uniform initiates the practice of engaging affairs. The second explains speaking according to how one acts, meaning that although one accomplishes vast goodness, one does not deviate from the intent to transform, and because one does not lose the earlier words, there is no double speech. Because the end never alters the beginning, it is called non-dual. This means that because the beginning can be put into practice, it is truthful; because the end never alters, it is non-dual. These are the shared practices of all Buddhas of the three times and accord with the Buddha-fruit wisdom, hence it says "according with," and so on. In the third, the extensive explanation, there are two [parts]: first, although the virtue of practice is exalted, not abandoning the original vow; second, from "why is that?" onward, explaining the meaning of not abandoning. In the first, he first accomplishes the wisdom of the ten powers, revealing the eminence and exaltation of virtue; later, from "and does not abandon" onward, clarifies not abandoning the original vow to rescue and gather sentient beings. The meaning of a bodhisattva practicing the ten powers has already been explained in the section on the "Purifying Practice Chapter." The Vimalakīrtinirdeśa Sūtra says: "Although attaining the Buddha path, turning the wheel of the Dharma, and entering into nirvāṇa, yet not abandoning the bodhisattva path—this is the practice of a bodhisattva." In the explanation of the meaning below, there are three [parts]: First, the contrary explanation, meaning adducing the fault of violating the vow and admonishing oneself that it should not be done. Second, from "I shall" onward, the direct explanation, meaning repaying and fulfilling the original vow and opening oneself through principle. Third, from "why?" onward, the progressive explanation, meaning recollecting the past and being mindful of the present to make the mind courageous. Within this there are two: first, recollecting the past, meaning that since words arose from within oneself, how could one swallow them back? This is the fault of fearing to violate the original vow. Second, from "therefore" onward, being mindful of the present, meaning that because one was not requested by others yet can abandon one's own [ease] for others' sake, one therefore makes one's own virtue achieve excellence; now if one were to abandon rescue, one would violate this virtue. This is the fault of fearing to violate present virtue. Since the latter arises from the former, it says "therefore." Another explanation: towards sentient beings I possess superior virtue capable of rescuing and delivering them; if I abandon and do not rescue them, I violate this virtue. Within this there are six phrases, each first setting out and then explaining: 1. superior because of non-attachment; 2. supreme because of being able to tame; 3. understanding emptiness and leaving behind darkness; 4. vows fulfilled and already attained; 5. possessing virtues and able to transform; 6. mindfully gathered by Buddhas. The above establishes the original vow, showing that it must not be violated.