大方廣佛華嚴經隨疏演義鈔 28.35

28.35

疏「處處文殊」，下文當釋。從「由慧揀擇」下，通難。難云：佛名不動智，文殊表慧，二相寧分？答中然智慧二字乃有多門，今此正用分別名慧、決斷名智，故以慧為因、以智為果。疏「不染而染」等者，此釋妙色義，語出《勝鬘》，下當廣釋。又釋十段，皆暗取十甚深義：一云慧達佛境，即佛境甚深故；二覺首緣起甚深，心性是一故；三財首教化甚深；四寶首業果甚深；五德首說法；六目首福田；七進首正教；八法首正行；九智首助道；十賢首一道故。並可思。

Regarding the Commentary's stating, "Mañjuśrī is present in every place": this will be explained in the text below. From "Due to the discernment of wisdom" and below, an objection is resolved. The objection states: "The Buddha is named Unmoving Cognition, and Mañjuśrī represents wisdom; how are the two characteristics distinguished?" In the reply, although the two words "wisdom" (prajñā) and "cognition" (jñāna) involve many approaches, here we precisely take differentiation as "wisdom" and decisive judgment as "cognition"; hence wisdom is the cause, and cognition is the fruition. Regarding the Commentary's stating, "Unstained yet stained," and so forth: this explains the meaning of "wondrous color" (suvarṇa / rucira); the phrase comes from the Śrīmālā[devī-sūtra] and will be broadly explained below. Furthermore, in explaining the ten sections, all subtly draw upon the meanings of the ten profundities: first, wisdom penetrating the Buddha's realm, which is the profundity of the Buddha's realm; second, Bodhiśīrṣa represents the profundity of conditioned arising, because the nature of the mind is one; third, Dhanaśīrṣa represents the profundity of teaching and transforming; fourth, Ratnaśīrṣa represents the profundity of karma and fruition; fifth, Guṇaśīrṣa represents the profundity of expounding the Dharma; sixth, Netraśīrṣa represents the profundity of the field of merit; seventh, Vīryaśīrṣa represents the profundity of the correct teaching; eighth, Dharmaśīrṣa represents the profundity of correct practice; ninth, Jñānaśīrṣa represents the profundity of the aids to the path; tenth, Bhadraśīrṣa represents the profundity of the single path. All of these may be contemplated.