大方廣佛華嚴經隨疏演義鈔 19.21

19.21

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.