華嚴經探玄記 7.21

7.21

四偈歎佛中十段內，初金剛幢標別說人。以此菩薩為先首者，由是會主故。承力，顯說所依。普觀四意，同前會釋。十頌歎佛寂用無礙德，於中分五：初二明佛無生滅示現有。初頌正辨，於中初半無生滅、下半現有；後頌寄對彰深。謂上半寄劣顯深，謂則寂之用非四心境，是故難思；下半就勝顯妙，既非四心，是誰境界？謂彼智還是佛智及普賢位滿智境，以稱佛境智，要佛智方盡，故明深也。二有二頌明佛非色聲示現有，亦初頌正辨、後頌寄顯。上半亦寄劣彰深，謂凡小及地前名劣智也；下半就勝顯妙，謂地上證智能為佛本名本業智，十地位滿名成就則普賢智也，又成就亦是佛智。三有二頌明佛無來去示現有，初頌正辨、後頌顯深廣。謂此則無來去之來去，身遍諸剎、語廣說妙、意恒住寂。又上三句顯廣，下一句顯深。四有二頌明佛智不動示現用，亦初頌正辨，上二句入證、下二句現用；後頌顯深廣，上半深、下半廣。五後二頌勸修辨益，初頌勸修、後頌辨見益。

In the fourth [part], the ten sections within the verse praise of the Buddha, first Vajradhvaja marks the distinct speaker. Having this bodhisattva as the foremost leader is because he is the host of the assembly. Receiving [the Buddha's] power reveals the reliance for the exposition. The four intents of contemplating everywhere are the same as explained in the previous assembly. The ten verses praise the Buddha's virtue of unhindered quiescence and function, wherein they are divided into five: The first two clarify that although the Buddha is without birth and cessation, he manifests as having them. The first verse directly analyzes it, wherein the first half is without birth and cessation, and the second half is manifesting as having them; the latter verse relies on contrast to reveal profundity. That is, the first half relies on the inferior to reveal the profound, meaning that the function that is identical to quiescence is not the sphere of the four minds, and therefore difficult to conceive; the second half relies on the superior to reveal the wondrous—since it is not the four minds, whose sphere is it? It means that wisdom is none other than the Buddha's wisdom and the sphere of wisdom perfected in the stage of Samantabhadra; because in matching the sphere of the Buddha's wisdom, it requires the Buddha's wisdom to completely fathom it, hence it clarifies profundity. Second, there are two verses clarifying that although the Buddha is neither form nor sound, he manifests as having them; the first verse also directly analyzes it, and the latter verse relies [on contrast] to reveal it. The first half also relies on the inferior to reveal the profundity, meaning that ordinary beings, the small [vehicle], and those prior to the bhūmis are termed inferior wisdom; the second half relies on the superior to reveal the wondrous, meaning that the realized wisdom above the bhūmis can serve as the root of buddhahood and is called the wisdom of fundamental activity, while the fulfillment of the tenth bhūmi is called accomplishment, which is the wisdom of Samantabhadra; furthermore, accomplishment is also the Buddha's wisdom. Third, there are two verses clarifying that although the Buddha is without coming or going, he manifests as having them; the first verse directly analyzes it, and the latter verse reveals profundity and vastness. That is, this coming and going that is identical to no coming or going: his body pervades all lands, his speech broadly expounds the wondrous, and his mind constantly abides in quiescence. Furthermore, the upper three lines reveal vastness, and the lower one line reveals profundity. Fourth, there are two verses clarifying that while the Buddha's wisdom does not move, he manifests functions; the first verse also directly analyzes it—the upper two lines enter realization, and the lower two lines manifest function; the latter verse reveals profundity and vastness—the first half is profound, and the second half is vast. Fifth, the last two verses encourage cultivation and explain the benefits; the first verse encourages cultivation, and the latter verse explains the benefits of seeing.