大方廣佛華嚴經疏 23.9

23.9

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.