大方廣佛華嚴經隨疏演義鈔 28.35

28.35

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.