大方廣佛華嚴經疏 23.9

23.9

第十真實行。文三同前。初徵名者，如本分釋，體即智度。今更略釋：若約二智，受用法樂、成熟有情，並如行能說、如說能行，即是真實。《本業》有三：一無相智，即受用法樂；二一切種智、三變化智，皆成熟有情。下文云「入一切三昧真實相」，即受用法樂智。「知眾生種種想等」，即成熟有情。「知十力智」，是一切種。「不著一切世間解，眾生無際」，即無相智。「我為善變化及示現如來自在神通」，即變化智。就釋相中，文分三別：第一總顯名體、二別顯行相、三結住行益。今初，初句總標、後「如說」下解釋。謂言行相符，故名誠諦。誠實審諦，即真實義。此有二義：一約先誓自他、二利決志具修。今如昔說決能行之，亦如此行以為他說故。下文云「我若先成則違本願」等。二約現修自他二行，如所演說決定能行，非數他寶，故云如說能行。亦如所證宣示於人，不昧所知，名如行能說。第二「此菩薩學三世」下別顯行相。文分二別：先標章、後依章別釋。今初，文有五句：一稱實演法，師子吼故；二深住實相，契一性故；三二利善根，等同佛故；四得如說行，同本誓故；五學佛十力，智已成故。第二「此菩薩成就」下依章別釋。從後倒釋即分五段：第一釋智慧成就，文中三：初顯所成十力，言時非時者，垢淨之時不同，化不化時別故；次「而不捨」下得果不捨因；後「何以」下徵釋所以。十力化生之智故須得之，令物清淨故須不捨因行。第二「此菩薩復生」下釋得三世諸佛無二語。文中三：初反舉違誓，自誡不應；次「是故」下順釋，要當先人後己；後「何以」下徵釋所由。徵有二意：一云何以違誓是所不應？二云何以要須先人後己？釋此二徵即分二別：初釋前徵，云：由先許故，不與則違先誓。不請強許，今之不與豈是所應？後「是故」下釋第二徵。菩薩之道必先人後己，不爾豈得名最勝耶？文有六句，當句自釋，不俟繁文。第三「此菩薩摩訶薩不捨」下釋同佛善根，本誓智慧皆究竟故。文中二：先標德成滿；二「於一切」下別顯同相，一意業智慧同、二「念念」下身業神通同。第四「此菩薩現無量身」下釋入佛種性。於中二：一約身明入，入世無依。又身中現剎皆得性融故。二「此菩薩知眾生」下智入種性，於中二：初入悲種性，知根善化故。二「觀諸菩薩」下入智種性，窮實相故。故結句云住一性無二地，以此智性導前悲性成無住道，是為如來無二之性。文中，初會緣入實、次「得義身」下依實了相、後「智慧最勝」下性相無二。文有三句：初句約智則雙照性相，次句約定動寂契真，後句釋成並由住無二性。第五「菩薩摩訶薩以諸」下釋學三世諸佛真實語。文中二：先牒前起後。眾生著二不能悲智雙遊，菩薩即寂修悲故得不二。後「得佛十力」下成果起用顯實語相，能師子吼轉法輪故。結云知實相源，方為實語也。文中大同十地窮佛所得，圓融教中位位果滿故。窮法實相，謂如是性相體力等皆盡源故。餘句可知。第三「菩薩住此」下。結行成益。

Tenth, the practice of truth. As before, the text has three parts. First, inquiring into the name: as explained in the fundamental section, its essence is the perfection of wisdom (prajñāpāramitā). Now I shall briefly explain further: if discussed in terms of the two wisdoms, receiving and enjoying the bliss of Dharma and bringing sentient beings to maturation—both preaching according as one practices and practicing according as one preaches—this is precisely "truth". The Benye jing has three: first, signless wisdom, which is receiving and enjoying the bliss of Dharma; second, the wisdom of all modes; third, transformational wisdom; both [the latter two] bring sentient beings to maturation. Below, the text states, "entering into the true mark of all samādhis", which is the wisdom of receiving and enjoying the bliss of Dharma. "Knowing the various conceptions of sentient beings, and so forth", is bringing sentient beings to maturation. "Knowing the wisdom of the ten powers" is [the wisdom of] all modes. "Not clinging to any worldly understandings; sentient beings are boundless", is signless wisdom. "I carry out good transformations and manifest the Tathāgata's sovereign spiritual superknowledges", is transformational wisdom. In explaining the marks, the text is divided into three distinct parts: first, generally revealing the name and essence; second, specifically revealing the marks of the practice; third, concluding with the benefits of abiding in the practice. As for the first: the first phrase generally presents [it], and then from "as one preaches" below, it explains it. It means that words and deeds accord with each other; therefore, it is called sincere and genuine. Sincere, real, precise, and verified: this is the meaning of "truth". This has two meanings: first, in terms of past vows to resolutely cultivate both self-benefit and other-benefit to completion. Now, as one spoke in the past, one is resolutely able to practice it; and also, according as one thus practices, one speaks it for the sake of others. Therefore, the text below states: "If I were to attain [awakening] first, that would violate my original vow", and so forth. Second, in terms of presently cultivating the two practices of self and others: just as one expounds, one is resolutely able to practice, not merely counting another's treasures; hence it is said, "practicing according as one preaches". Also, just as what one has realized, one proclaims and demonstrates to others, not obscuring what one knows; this is called "preaching according as one practices". Second, from "This bodhisattva learns from the [buddhas of] the three times" below, specifically revealing the marks of the practice. The text is divided into two parts: first, setting forth the headings; later, specifically explaining them according to the headings. As for the first: the text has five clauses: first, expounding the Dharma in accordance with reality, because of the lion's roar; second, deeply abiding in the real mark, because of tallying with the single nature; third, the roots of goodness of the two benefits, because of being equal to the buddhas; fourth, attaining practice according as one preaches, because of being identical to the original vow; fifth, learning the Buddha's ten powers, because wisdom is already perfected. Second, from "This bodhisattva accomplishes" below, specifically explaining them according to the headings. Explaining them in reverse order from the end, it is divided into five sections: First, explaining the accomplishment of wisdom. In the text there are three [parts]: first, revealing the ten powers accomplished—saying "timely and untimely" refers to the times of defilement and purity being different, and the times of converting and not converting being distinct; next, from "and yet does not abandon" below, attaining the fruit without abandoning the cause; later, from "Why is this?" below, inquiring into and explaining the reason. Since the ten powers are the wisdom for converting sentient beings, one must attain them; since one causes living beings to be purified, one must not abandon causal practice. Second, from "This bodhisattva further gives rise to" below, explaining attaining the non-dual words of the buddhas of the three times. In the text there are three [parts]: first, contrarily citing the violation of the vow to admonish oneself that it is inappropriate; next, from "For this reason" below, explaining in conformity [with the vows] that one must put others first and oneself second; later, from "Why is this?" below, inquiring into and explaining the reason. The inquiry has two meanings: first, why is violating the vow inappropriate? Second, why must one put others first and oneself second? Explaining these two inquiries is divided into two distinct parts: first, explaining the former inquiry, saying: because of having promised beforehand, if one does not give, one violates one's former vow. Without being asked, one insisted on promising; how could not giving now be appropriate? Later, from "For this reason" below, explaining the second inquiry: the path of the bodhisattva must put others first and oneself second; if not, how could one be called the most supreme? The text has six clauses, which explain themselves in each clause, not requiring lengthy elaboration. Third, from "This bodhisattva-mahāsattva does not abandon" below, explaining being identical to the roots of goodness of the buddhas, because original vows and wisdom are all ultimate. In the text there are two [parts]: first, setting forth the complete fulfillment of virtues; second, from "In all" below, specifically revealing the marks of identity: first, identity in the wisdom of mental karma; second, from "In thought after thought" below, identity in the spiritual superknowledges of bodily karma. Fourth, from "This bodhisattva manifests immeasurable bodies" below, explaining entering the buddha-gotra. Herein are two [parts]: first, clarifying entry in terms of the body: entering the world without reliance; moreover, in the body manifesting lands, all attaining the fusion of natures. Second, from "This bodhisattva knows sentient beings" below, entering the gotra through wisdom. Herein are two: first, entering the gotra of compassion, because of knowing faculties and converting skillfully; second, from "Contemplating all bodhisattvas" below, entering the gotra of wisdom, because of fathoming the real mark. Therefore, the concluding clause says, "abiding in the ground of the single nature without duality"; using this nature of wisdom to guide the previous nature of compassion to form the non-abiding path—this is the Tathāgata's non-dual nature. In the text, first, gathering conditions to enter reality; next, from "attains the meaning-body" below, comprehending marks based on reality; later, from "wisdom is most supreme" below, the non-duality of nature and marks. The text has three clauses: the first clause, in terms of wisdom, illuminates both nature and marks; the next clause, in terms of samādhi, accords movement and stillness with the true; the last clause explains the completion, all due to abiding in the non-dual nature. Fifth, from "The bodhisattva-mahāsattva, with all" below, explaining learning the truthful words of the buddhas of the three times. In the text there are two [parts]: first, reviewing the preceding to initiate the following: sentient beings cling to duality and cannot roam in both compassion and wisdom simultaneously; the bodhisattva, being identical to stillness, cultivates compassion and therefore attains non-duality. Later, from "attaining the Buddha's ten powers" below, fulfilling the fruit and giving rise to function to reveal the marks of truthful speech, because of being able to roar the lion's roar and turn the wheel of Dharma. It concludes by saying that knowing the source of the real mark is truly truthful speech. In the text, it is largely the same as the ten stages fathoming what the buddhas have attained, because in the teaching of perfect interpenetration, the fruit is fulfilled at every station. Fathoming the real mark of phenomena means that such nature, marks, essence, power, and so forth are all exhausted to their source. The remaining clauses are understood easily. Third, from "The bodhisattva abiding in this" below: concluding with the benefits of the accomplishment of practice.