華嚴經探玄記 7.27

7.27

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.