大方廣佛華嚴經疏 33.3

33.3

Second, the one gāthā that compares the subtleties of the practices on the stages [to that of wisdom]: in it, the first half repeats the previous ineffability of the wisdom of the stages to serve as the standard of comparison, and the second half directly adduces the practices on the stages to serve as that which is compared. In the first [half], it is said that the previous wisdom of the stages reveals the two nirvāṇas, both of which are beyond words. 'Calm' (śānta) is the nirvāṇa of intrinsic purity with identical marks, because it is intrinsically calm. 'Extinction' (nirodha) is the nirvāṇa of purity through expedients with non-identical marks, which requires wisdom to take extinction as its object, not being spoken of in terms of nature. Because these two nirvāṇas are the realm traversed by the Buddha, words cannot reach them. 'Traversed' means realized. That 'words cannot reach them' means they are difficult both to explain and to hear. Why not simply say 'there are no words,' but rather say 'words cannot reach them'? If there were unconditionally no words, by what means could awakening and understanding arise? To cause [beings] to pursue words in seeking the principle, yet know that the principle is round while words are partial, it is simply said that [words] 'cannot reach' it. As for that which is compared in the second half, it means that not only is the realizing wisdom thus profound and subtle, but it also causes the practices that are the retinue of wisdom to be difficult to explain and receive. The treatise says: 'The stage is the contemplation of the objective realm; the practice is the retinue of wisdom.' 'Retinue of wisdom' means congruent practices. 'Congruent practices' means the pāramitās such as giving (dāna). As for 'the contemplation of the objective realm': taking [suchness] as the objective realm, illuminating and penetrating it is called 'contemplation'; this is preparatory application (prayoga). Even if 'stage' refers to the essence of the stage, the intention is to point to the stage in order to capture practice; hence it is called 'practices on the stages.' Carrying out giving and so forth by means of this wisdom of the stages is therefore called 'congruent practice,' because one acts congruently with those phenomenal affairs. This is subsequently attained [wisdom], which serves as the retinue of realizing wisdom.