大方廣佛華嚴經隨疏演義鈔 44.34

44.34

疏「二約現修自他二行」者，即由實語故所作皆成。如《涅槃》第三十一說：昔與調達二人入海採寶，船破之後二人不死。調達悲泣，我有二珠分一與之。又貪一珠，遂刺我目。我時呻吟，有一女人問我，我即具答。女人問言：「汝名何等？」我即答言：「我名實語。」彼云：「誰信？」我即答言：「我於提婆達多無惡心者，令我兩目平復如故。」言訖如故。忍辱仙人亦同此例，同在此卷。又如說能行，亦是如語；如行能說，即不異語也。

On the commentary passage "Second, in terms of currently cultivating the two practices of self and other": that is, because of real speech, whatever is undertaken is accomplished. As the thirty-first [fascicle] of the *Nirvāṇa [Sūtra]* explains: In the past, I entered the sea with Devadatta to gather jewels. After our ship was wrecked, neither of the two died. Devadatta wept sorrowfully, and as I had two jewels, I shared one with him. Coveting the other jewel as well, he then pierced my eyes. When I was groaning, a woman asked me, and I answered her completely. The woman asked, saying, "What is your name?" I then replied, saying, "My name is Real Speech." She said, "Who will believe you?" I then replied, saying, "If I bear no malice toward Devadatta, let both my eyes be restored as before." Having spoken, they were as before. The ṛṣi of patience is also analogous to this, appearing in the same fascicle. Furthermore, being able to practice as one speaks is also "speech as it is"; being able to speak as one practices is "non-deviating speech".