華嚴經探玄記 6.97

6.97

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.