華嚴經探玄記 7.21

7.21

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.