御注金剛般若波羅蜜經宣演 2.23

2.23

Sūtra: "Subhūti, the Tathāgata [...] does not speak differently." / Exposition: Next, [the sūtra] causes them to faithfully accept this and practice forbearance. Even worldly good and worthy persons are free from all deceit, how much more so the Great Sage? When guiding gods and dragons with the words of the four truths, would he make deceptive statements? The treatise says: "'Speaker of the true' is to reveal the characteristics of conventional truth. 'Speaker of the real' is to reveal that the practice of conventional truth has the characteristics of defilement and purity; in this, 'real' refers to this practice being defilement and that practice being purity. 'Speaker of the such' is to reveal the characteristics of paramārtha-satya. 'Speaker of the not-different' is to reveal that the practice of paramārtha-satya has the characteristics of defilement and purity." Exposition: First, it speaks generally of conventional truth. Second, it speaks distinctively of conventional truth. Third, it speaks generally of ultimate truth. Fourth, it speaks distinctively of ultimate truth. In the distinctive explanation of the conventional: this saṃskṛta practice is defiled, and that saṃskṛta practice is pure; or, this practice generates defilements, such as practicing for the sake of fame and gain, while that practice increases purity, such as practicing having renounced fame and gain. In the distinctive explanation of the ultimate: practicing based on the ultimate, there are defilements to be severed, and there is the purity of being able to sever them; or, when practicing based on ultimate truth, this practice generates defilements, such as giving with an abiding mind, while that practice increases purity, such as giving with an unabiding mind. Now, it encourages bodhisattvas to practice based on ultimate truth, and that they should believe and generate forbearance. "Speaker of the not-deceitful" belongs to the not-different; with respect to speech it is called deceitful, and with respect to mind it is called different. From here onward, that treatise aims to sever the ninth doubt, that the path is not the cause [of the fruit]. The treatise says: "Here there is a doubt: within the realized fruit there is no path; how can that path act as a cause for the fruit?" The verse says: