大方廣佛華嚴經隨疏演義鈔 19.21

19.21

疏「今初夫聖人無名」等者，此先總彰大意。於中有三：初總標無名立名，故《莊子》云「至人無己，神人無功，聖人無名。」今約利生，而於無名強立名耳。次「雖得名千差」下，總辯立名所以。此下辯立名別因。言「多依行德」者，亦有因姓，因父母等故。後「行德皆具」下，通妨。謂有難云：既依行德，而諸菩薩德行皆具，何以成別？故云「隨宜別標」，隨便宜故。謂如有偈云「弟子堅固菩提心，從師以受灌頂位，妙修定慧恒觀察，深入業用善巧門。」即普賢菩薩。又云「導諸有情勝菩提，以四攝法而攝取。」即金剛王菩薩。「無厭大悲未曾捨」，即金剛愛菩薩。「見行小善便稱美」，即金剛善哉菩薩。「無住檀施等虛空」，即金剛寶菩薩，亦虛空藏菩薩別名。「能以慧光破愚冥」，即金剛日菩薩，亦云金剛光。「有所樂求恒不逆」，即金剛幢菩薩。「發言先笑令心喜」，即金剛笑菩薩。「能於妙法無染中」，即金剛法菩薩。「善用般若斷諸使」，即金剛利菩薩，亦即文殊師利是。「無上法輪恒不退」，即金剛因菩薩，亦云金剛轉法輪菩薩。「四辯演說無所畏」，即金剛語言菩薩。「諸佛眾生事業中」，即金剛業菩薩。「恒被堅誓慈悲甲」，即金剛護菩薩，亦云金剛甲冑菩薩。「摧破魔羅勝軍眾」，即金剛藥叉菩薩，亦云金剛牙菩薩。「堅持諸佛所祕門」，即金剛拳菩薩。又如乘聲濟物即曰觀音，手中雨華便名華手菩薩等，皆隨德隨宜也。

On the Commentary's "Now first, sages are fundamentally without names..." onward: this first summarizes the general idea. In this there are three parts: first, it generally indicates establishing names where there are no names; hence the Zhuangzi states: "The ultimate man has no self; the spiritual man has no merit; the sage has no name." Now, with regard to benefiting sentient beings, names are forcibly established where there are no names. Next, from "Although they obtain thousands of different names" onward, it generally explains the reasons for establishing names. Below this, it explains the specific causes for establishing names. Where it says "mostly based on virtues of practice," this is because there are also those [named] based on lineage, based on parents, and so forth. Lastly, from "all possessing virtues of practice" onward, it resolves an objection. That is, there is an objection saying: "Since they are based on virtues of practice, yet all bodhisattvas are endowed with both virtues and practice, how do they become distinct?" Therefore it says "specifically designated according to suitability," which means in accordance with convenience. For instance, as a verse states: "A disciple firm in the bodhicitta / receives the stage of consecration from the master, / exquisitely cultivates concentration and wisdom, constantly contemplating, / and deeply enters the skillful gate of karmic activity"—this is Samantabhadra Bodhisattva. It also says: "Guiding all sentient beings to superior bodhi, / gathering them in with the four means of embracing"—this is Vajrarāja Bodhisattva. "Tireless great compassion, never abandoned"—this is Vajrarāga Bodhisattva. "Seeing a slight good practiced, immediately praising it"—this is Vajrasādhu Bodhisattva. "Non-abiding generosity, equal to empty space"—this is Vajraratna Bodhisattva, also another name for Ākāśagarbha Bodhisattva. "Able to shatter folly and darkness with the light of wisdom"—this is Vajrasūrya Bodhisattva, also called Vajraprabha. "Whenever there is a wish sought, never opposing it"—this is Vajraketu Bodhisattva. "Uttering speech, first smiling to cause the mind to rejoice"—this is Vajrahāsa Bodhisattva. "Able to abide within the wondrous Dharma free of defilement"—this is Vajradharma Bodhisattva. "Skilled in using prajñā to sever all defiling propensities"—this is Vajratīkṣṇa Bodhisattva, who is also Mañjuśrī. "The unexcelled wheel of Dharma, constantly non-retrogressing"—this is Vajrahetu Bodhisattva, also called Vajradharmacakra Bodhisattva. "Expounding with the four unimpeded knowledges without fear"—this is Vajrabhāṣa Bodhisattva. "Amidst the activities of all buddhas and sentient beings"—this is Vajrakarma Bodhisattva. "Constantly donning the armor of firm vows and compassion"—this is Vajrarakṣa Bodhisattva, also called Vajrakavaca Bodhisattva. "Destroying the superior host of Māra's army"—this is Vajrayakṣa Bodhisattva, also called Vajradaṃṣṭra Bodhisattva. "Firmly holding the secret gates of all buddhas"—this is Vajrasaṃdhi Bodhisattva. Furthermore, as riding upon sounds to rescue beings is named Guanyin (Avalokiteśvara), and raining flowers from the hand is named the Bodhisattva Flower-in-Hand, all are according to virtue and according to suitability.