大方廣佛華嚴經隨疏演義鈔 47.4

47.4

第三偈讚。疏「總顯迴向不出悲智」下，總文分四：一摽；二「即悲」下，雙出悲智為金剛義故；三「七十八」下，引證悲得金剛之文；四「故知金剛」下，結彈，以今古諸師皆唯般若喻金剛故。「不觀文中」下，成上失意。以《金剛經》具悲智為金剛故。彼經云「佛告須菩提：『諸菩薩摩訶薩應如是降伏其心。所有一切眾生之類，若卵生、若胎生、若濕生、若化生，若有色、若無色，若有想、若無想、若非有想、若非無想，我皆令入無餘涅槃而滅度之（悲濟九類也）。如是滅度無量無數無邊眾生，實無眾生得滅度者』等（大智而無所度也）。」故疏結云「悲智雙運」。

Third, the gāthās of praise. In the commentary, from "Generally revealing that dedication does not go beyond compassion and wisdom" downward, the overall text is divided into four: first, indicating [the topic]; second, from "namely compassion" downward, jointly setting forth that compassion and wisdom both hold the meaning of vajra; third, from "seventy-eight" downward, citing the text proving that compassion attains [the nature of] vajra; fourth, from "Therefore we know that vajra" downward, concluding with a criticism, because masters of both present and past all used vajra as a metaphor only for prajñā. From "Failing to examine in the text" downward, it substantiates the aforementioned mistake. For the *Vajracchedikā Sūtra* contains both compassion and wisdom as vajra. That sūtra says: "The Buddha addressed Subhūti: 'All bodhisattva-mahāsattvas should thus subdue their minds: As for all types of sentient beings, whether born from eggs, born from a womb, born from moisture, or born miraculously; whether with form or formless; whether with perception, without perception, or neither with nor without perception, I shall cause them all to enter nirvāṇa without remainder and be saved (compassionately saving the nine types). Having thus saved immeasurable, incalculable, boundless sentient beings, in reality not a single sentient being has been saved' etc. (great wisdom having nothing to save)." Therefore the commentary concludes: "the dual operation of compassion and wisdom".