大方廣佛華嚴經隨疏演義鈔 19.23

19.23

疏「此是古今」下，明先列所以，可知。然其釋名，皆取下文所得法門以成會釋。由得解脫，各隨所得以立其名，所以前云依德行立。此若不了，但尋下經自當分明。疏「又毘者種種」下，第二釋毘盧名。以梵語多含，故有此釋。於中二：先總明、後「故普賢觀經」下引經別解。然彼經由普賢令行者懺悔。行人問云：「我於何所懺悔？」故有此教。今以疏間經，當總引。經云「釋迦牟尼名毘盧遮那遍一切處，其佛住處名常寂光，常波羅蜜所攝成處，我波羅蜜所安立處，淨波羅蜜滅有相處，樂波羅蜜不得身心相處，不見有無諸法相處，如寂解脫乃至般若波羅蜜，是色常住法故。」但觀經文，自分經疏。

On the Commentary's "This is past and present..." onward: it clarifies the reason for listing them first, which may be understood. However, the explanations of their names all draw upon the Dharma gates attained below to form a harmonious interpretation. Because they attained liberation, each established their name in accordance with what they attained; this is why it was previously stated that names are established based on virtues and practices. If this is not understood, one need only search the subsequent sūtra and it will naturally become clear. On the Commentary's "Furthermore, 'vi' means 'various'..." onward: secondly, it explains the name Vairocana. Because Sanskrit words contain multiple meanings, there is this explanation. In this there are two parts: first, a general explanation; second, from "Therefore the Samantabhadradhyāna-sūtra..." onward, it cites the sūtra for a specific explanation. That sūtra was taught because Samantabhadra instructed practitioners to repent. The practitioner asked: "Where should I repent?" Therefore there was this teaching. Now, since the Commentary alternates with the sūtra, it should be cited in full. The sūtra states: "Śākyamuni is named Vairocana Who Pervades All Places; that Buddha's dwelling place is named Constantly Quiescent Light, the place encompassed and formed by the permanence-pāramitā, the place established by the self-pāramitā, the place where marks of existence are extinguished by the purity-pāramitā, the place where marks of body and mind cannot be apprehended through the bliss-pāramitā, the place where the marks of all phenomena as existent or non-existent are not seen, like quiescent liberation up to the prajñāpāramitā, because form is an eternally abiding phenomenon." Merely observing the sūtra text, the sūtra and the commentary will naturally be distinguished.