華嚴經探玄記 7.27

7.27

第七勤觀妙理名精進幢。十偈分二：初一汎舉諸佛標德同應異、後九正歎此佛。前中，身同是法身同，義是功德同。下半應異，亦是用同文意，理實諸佛體德齊同，所有異者皆隨應現。此同等功德，如無性《攝論》云「於法身中所依意樂作事無差別功德者，則是開示逮得一切佛平等性。所依無別者，一切皆依清淨智故。意樂無差別者，一切皆有利益安樂一切有情勝意樂故。作業無差別者，一切皆作受用變化利他事故。」後九中二：初三略釋、後六廣顯。前中，初一明境義深廣，釋上義同；二明身非是根境內外，釋上身同；三隨機見異，釋上應別。下六偈中，初二明法身體非分數，先法說、後約喻。如橫計之我本無所有，縱四智五眼思亦不及，以無物故。此舉妄計情有理無非聖智境，以況法身理有情無非下位測。二次一明依體現相、次一應緣見用、次一明用成益、後一顯用廣大。

Seventh is the Banner of Vigor, so named because of diligently contemplating the wondrous principle. Its ten verses are divided into two parts: first, one verse generally cites all buddhas to indicate that their virtues are identical while their responses differ; the latter nine verses specifically praise this Buddha. In the former: the bodies being identical means the dharmakāya is identical; the meaning is that the merits are identical. The lower half states that responses differ, which also carries the meaning of functions being identical; in principle and reality, all buddhas' essences and virtues are equal and identical, and whatever differences there are all manifest in accordance with responses. Regarding this equality of merits, as the Mahāyānasaṃgrahopanibandhana says: "In the dharmakāya, the merits of non-differentiation in basis, intention, and activities reveal the attainment of the equality of all buddhas. Lack of differentiation in basis means all rely on pure wisdom. Lack of differentiation in intention means all have the supreme intention to benefit and bring peace and happiness to all sentient beings. Lack of differentiation in activities means all perform the tasks of benefiting others through saṃbhoga and nirmāṇa." In the latter nine verses, there are two parts: first, three verses briefly explain; later, six verses broadly reveal. Within the former: first, one verse explains that the meaning of the object is profound and vast, explaining the above identity of meaning; second, it explains that the body is neither sense faculties nor objects, neither internal nor external, explaining the above identity of body; third, it explains that according to capacities different views arise, explaining the above difference of responses. In the latter six verses: the first two explain that the dharmakāya's essence is not divided into parts, first speaking in terms of doctrine, and then regarding analogies. Just as an arbitrarily conceived self is originally non-existent, so even if the four wisdoms and five eyes ponder it, they cannot reach it, because there is no entity. This cites the falsely conceptualized, which exists emotionally but is non-existent in principle and is not an object of noble wisdom, to analogize the dharmakāya, which exists in principle but is non-existent emotionally and cannot be fathomed by lower stages. Next, the next one verse explains manifesting characteristics in reliance on essence; the next one explains seeing function in response to conditions; the next one explains that function accomplishes benefit; the last one reveals that function is vast.