大方廣佛華嚴經疏 25.39

25.39

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.