大方廣佛華嚴經疏 20.28

20.28

第十「菩薩如是」下答前善根方便皆悉不空問。先略、後廣。略中分三：初結前生後，謂由能紹三寶故，所行無失。二「隨有」下由不空故，三業無瑕，謂所作迴向是不空業。三「無瑕玷故」下，由無瑕故不空，所作反覆相成。玉之內病曰瑕，瑕謂體破。外病曰玷，玷謂色污。以顯三業內外無失故。白珪之玷尚可磨也，三業之玷不可為也。初句牒前；次「所作」下示無瑕相；後皆與下顯不空相。方便有慧，方便不空；慧有方便，慧亦不空。此辨所行不空。迴向智智，辨趣果不空。第二「菩薩如是」下廣明，有二：初明自業不空、後辨利他不空。初中雖明不空，義兼無失，以一切清淨，離煩惱故。又此無失即自業不空，順止寂故。文有標、徵、釋、結。釋中皆，先標、後釋。初四依正莊嚴、次六攝化莊嚴。言涅槃地者，以涅槃嚴地也。謂隨有成道入涅槃處，當知其地即是金剛。今於一切處成，則無非金剛也。標云涅槃，釋云成道，文影略耳。四「菩薩成就」下結文，可知。二「若有眾生」下利他不空。於中有法、喻、合，文則可知。佛與菩薩俱益不空，今不見者，不宜見故。見不益者，無行力故，亦遠益故。上來並答所成之行問竟。

Tenth, from "When a bodhisattva is like this" below answers the prior question concerning the roots of goodness and skillful means never being in vain. First briefly, then in detail. In the brief explanation there are three parts: first, concluding the preceding to introduce the following, meaning that because they are able to carry on the Triratna, their practice is without fault. Second, from "Whatever there may be" means that because it is not in vain, the three karmas are without flaw, meaning that the dedication of what they do is karma that is not in vain. Third, from "Because they are without flaw or blemish" means that because they are without flaw, it is not in vain; what they do is mutually accomplished through repeated reinforcement. An internal defect of jade is called a flaw (xia), where "flaw" means the substance is cracked. An external defect is called a blemish (dian), where "blemish" means the color is stained. This is to reveal that the three karmas are without internal or external fault. A blemish on a white jade tablet may still be ground away; a blemish in the three karmas cannot be repaired! The first clause restates the preceding; next, from "What they do" shows the marks of being without flaw; lastly, from "All are with" reveals the marks of not being in vain. When skillful means have wisdom, skillful means are not in vain; when wisdom has skillful means, wisdom is also not in vain. This distinguishes the practice as not being in vain. Dedication toward the wisdom of wisdom distinguishes proceeding toward the fruit as not being in vain. Second, from "When a bodhisattva is like this" below explains in detail, having two parts: first, clarifying that one's own karma is not in vain; second, distinguishing that benefiting others is not in vain. In the first, although it clarifies not being in vain, the meaning also includes being without fault, because all are pure and free from defilements. Furthermore, this freedom from fault is itself one's own karma not being in vain, in accordance with quiescence. The text has the indication, inquiry, explanation, and conclusion. In the explanation, all first state the topic and then explain it. The first four are the adornment of the environment and the individual; the next six are the adornment of embracing and transforming. As for "nirvāṇa-ground," it means adorning the ground with nirvāṇa. That is to say, wherever there is attaining the Way and entering nirvāṇa, one should know that ground is adamantine. Now, since it is attained everywhere, there is nothing that is not adamantine. The statement says "nirvāṇa" while the explanation says "attaining the Way"; the text merely uses an abridged and complementary expression. Fourth, from "When a bodhisattva accomplishes" concludes the text, which is understandable. Second, from "If there are sentient beings" concerns benefiting others not being in vain. Within this there are the Dharma, the simile, and the application; the text is understandable. Both the Buddha and the bodhisattva benefit [beings] without it being in vain; if one does not see them now, it is because it is not fitting to see them. If seeing them does not bring benefit, it is because of the lack of the power of practice, and also because it brings distant benefit. Up to this point, answering the questions on the practice accomplished is completed.