大方廣佛華嚴經疏 20.28

20.28

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.