大方廣佛華嚴經疏 25.39

25.39

第三偈讚中，十菩薩即為十段。亦十方如次，皆先標說人及說儀式。今初東方金剛幢者，此是會主，名含總別。總顯迴向不出悲智。金剛者，堅利也，即悲之智。二乘實際不能壞，堅也；斷難斷惑，利也。故文云「智慧到彼岸」。即智之悲，愛見不能動，堅也；無所不救，利也。故文中遍剎利生。七十八云「譬如金剛，唯從金剛處及金處生，非餘寶處生。菩提心金剛亦復如是，唯從大悲救護眾生金剛處，一切智智殊勝境界金處而生，非餘眾生善根處生。」故知金剛不獨喻智。攻般若者不得此意，但以標名，獨將金剛喻於般若，不觀文中悲濟九類而無所度，悲智相導方為真實不共般若。智者應知。別名即是救護眾生，悲也；離眾生相，智也。義不殊總。說頌儀式，頻見上文。正顯頌文，十頌歎佛寂用無礙德，大分為二：初八讚佛勝德、後二結勸修行。今初，分三：初五偈寂而常用、次一偈用而常寂、後二無礙自在。今初，分三：初二偈無生滅而示生滅。於中，前偈就法正顯、後偈寄對顯深，以依體起用、體用無礙，故難思議。又心有心相，動不能行，故難思議。智無智相名到彼岸，方見佛境。次二偈非色聲而現色聲，亦前偈就法正顯、後偈寄對顯深。少智謂權小，久修謂圓機。素習見聞，故能了實。後一頌明無來去而示來去。覺處即現，不從方來；迷處自無，不從此去。以神力故，示有來去。然從神力中來，即無來矣。二用常寂中，三句，用末句寂。三無礙自在中，初偈了事理無礙起用自在、後偈了生法無礙起用自在，可知。後二偈結勸中，初偈勸修智進行、後偈勸修福斷疑。

Third, in the verses of praise, the ten bodhisattvas constitute ten sections. In order of the ten directions, they all first identify the speaker and the ritual deportment of the speech. Now, first, regarding Vajradhvaja in the east: this is the host of the assembly, whose name contains both general and specific [meanings]. Generally, it reveals that pariṇāmanā does not go beyond compassion and wisdom. "Vajra" means hard and sharp, which is the wisdom of compassion: the reality-limit of the two vehicles cannot destroy it—this is "hard"; cutting through defilements that are difficult to cut—this is "sharp." Hence the text says: "wisdom reaches the other shore." It is the compassion of wisdom: affections and views cannot move it—this is "hard"; there is nothing it does not rescue—this is "sharp." Hence in the text, he benefits beings throughout lands. Chapter seventy-eight says: "Just as a diamond (vajra) arises only from diamond mines and gold mines, not from other gemstone mines; the bodhicitta-diamond is also like this: it arises only from the diamond mine of great compassion rescuing sentient beings and the gold mine of the supreme realm of omniscient wisdom, not from the good roots of other sentient beings." Therefore we know that vajra is not an analogy for wisdom alone. Those who study prajñā fail to understand this intent; merely taking the name, they exclusively use vajra as an analogy for prajñā, failing to observe that in the text he delivers the nine classes of beings while having nothing to deliver—only when compassion and wisdom guide each other is it true, unshared prajñā. The wise should know this. The specific name refers to rescuing sentient beings, which is compassion; being free from the mark of sentient beings, which is wisdom. Its meaning does not differ from the general. The ritual deportment of speaking the verses has frequently appeared in the text above. In directly explaining the verses, ten verses praise the virtue of the Tathāgata's unimpeded quiescence and function, broadly divided into two: the first eight praise the Buddha's supreme virtues, and the latter two conclude by exhorting cultivation. The first part is divided into three: the first five verses show quiescence while functioning constantly; the next one verse shows function while constantly quiescent; the latter two show unobstructed sovereignty. The first of these is divided into three: the first two verses show no arising or ceasing while manifesting arising and ceasing. Within this, the previous verse directly demonstrates with respect to phenomena, and the latter verse reveals depth by setting up a contrast: because function arises based on essence and essence and function are unobstructed, it is difficult to conceive. Moreover, when the mind has marks of mind, it stirs and cannot advance, hence it is difficult to conceive. Wisdom without marks of wisdom is called "reaching the other shore," and only then does one see the Buddha's realm. The next two verses show that he is neither form nor sound while manifesting form and sound: again, the former verse directly demonstrates with respect to phenomena, and the latter verse reveals depth by setting up a contrast. "Lesser wisdom" refers to provisional and lesser [faculties]; "long cultivation" refers to capacities for the complete [teaching]: having long cultivated hearing and seeing, they are able to comprehend reality. The last verse clarifies having neither coming nor going while manifesting coming and going. Where awakening is, he manifests, not coming from any direction; where delusion is, he naturally is absent, not departing from here. Due to spiritual powers, he manifests coming and going. Yet coming from within spiritual powers, there is indeed no coming. In the second part, function being constantly quiescent: three lines describe function, and the final line describes quiescence. In the third part, unobstructed sovereignty: the first verse demonstrates that understanding the non-obstruction between noumenon and phenomena allows the unimpeded arising of function; the latter verse demonstrates that understanding the non-obstruction between sentient beings and dharmas allows the unimpeded arising of function; this can be known. In the latter two verses that conclude with exhortation: the first verse exhorts the cultivation of wisdom to advance practice; the latter verse exhorts the cultivation of merit to cut off doubt.