華嚴經探玄記 7.29

7.29

第九了佛應身即同真故名真實幢。十偈分二：初二明佛無方大用，先一明所應處、後一明所現身八相用也。下八會用同體，於中初二約思見會，先一徵用、後一同體。二次一約身土、上半舉用、下半會體。三次一約化用會可知。四次二約佛德會，初句標涅槃德、次句標菩提德、下半如次釋可知。次中上半舉神力德、下半總會無所有。五後二約佛因果會，初一牒舉因果，謂明佛往昔知唯心道理，明解諸法悉皆如是不可得故，是故速成正覺，由此佛果平等離言同一真體；後一正會顯體可知。

Ninth is the Banner of Reality, so named because of understanding that the Buddha's responsive body is immediately identical to the real. Its ten verses are divided into two parts: first, two verses explain the Buddha's boundless great function—first, one verse explains the places of response; the latter one explains the manifested body's functions through the eight aspects [of attaining buddhahood]. The lower eight verses integrate function with essence; therein, the first two integrate them in terms of conceptualizing and seeing—first, one interrogates function, and the latter unifies with essence. Next, one verse concerns body and land—the upper half cites function, and the lower half integrates essence. Next, one verse concerns integrating transformative function, as can be understood. Next, two verses integrate in terms of buddha-virtues—the first line indicates the virtue of nirvāṇa, the second line indicates the virtue of bodhi, and the lower half explains them in sequence, as can be understood; in the next verse, the upper half cites the virtue of spiritual powers, and the lower half comprehensively integrates them into having no existence. Fifth, the last two verses integrate in terms of the Buddha's cause and fruition—the first one brings up cause and fruition, meaning it explains that in the past the Buddha knew the principle of mind-only, clearly understanding that all dharmas are likewise unobtainable; therefore, he quickly attained equal and correct enlightenment, whereby this buddha-fruit is equal, beyond words, and identical to the single real essence; the latter one directly integrates and reveals essence, as can be understood.