新華嚴經論 16.9

16.9

二釋菩薩名者，文殊師利，此云妙德，以妙慧善簡正邪自在，故云妙德。此是東方卯位也，明卯主東方震卦，震為雷動，啟蟄生之始，明此妙慧是震動發生十信心之始，是故亦云妙生菩薩，為明一切諸佛從此慧生十信解故，乃至滿足菩提一切願行海故。世界名金色者，明舉因果體白淨無染法故。又明金胎二月，表十信為聖胎故。一切處金色世界、一切處文殊師利，明無性淨慧遍故。佛號不動智者，為無明本空，無體可動，名不動智故。但有應境知法、應器知根，如響應聲，無有處所形體可得，名之為智。無可取捨故，名為不動。

Second, in explaining the bodhisattva's name: Mañjuśrī is translated here as Wondrous Virtue (Miaode). Because his wondrous wisdom is adept at discriminating right from wrong with mastery, he is called Wondrous Virtue. This corresponds to the mao position of the east; this indicates that mao governs the zhen hexagram of the east, and zhen is thunderous movement, the beginning of rousing the hibernating creatures into life. This illustrates that this wondrous wisdom is the beginning of stirring and generating the mind of the ten faiths; therefore he is also called Wondrous Birth Bodhisattva (Miaosheng Pusa), in order to explain that all Buddhas generate the understanding of the ten faiths from this wisdom, and ultimately fulfill the ocean of all vows and practices of bodhi. That the world is named Golden illustrates the adducing of the cause and effect whose essence is the pure and unstained Dharma. It also indicates the second month of the golden womb, signifying the ten faiths as the sacred womb. The omnipresence of the Golden World and the omnipresence of Mañjuśrī illustrate the pervasiveness of the pure wisdom devoid of inherent nature. That the Buddha's name is Immovable Wisdom (Acalajñāna) is because fundamental ignorance is originally empty and has no entity that can move, and is thus called Immovable Wisdom. It merely responds to objects to know phenomena and responds to capacities to know faculties, like an echo responding to a sound, having no locus or physical form that can be apprehended—this is called wisdom. Because there is nothing to accept or reject, it is called immovable.