大方廣佛華嚴經疏 25.43

25.43

第五東北方。於佛寂用之境決斷無礙故，又智導萬行出生無盡故，名智幢故。頌中多歎如來應現出生無盡無礙之德。十頌分二：初一標章勸信，信有修行之益；後九所信勝德，於中分二，初一總、餘八別。總中，上半用而無盡、下半寂而無住。不著應處、不住法體，即本末雙寂也，通為寂用無礙。別中二：初二明無盡，一一眾生前能現無盡身故。眾生可知，佛不可數。後六明無礙，於中三：初四一異無礙，亦是本末無礙，一法、二喻、三合、四釋；次一偈延促無礙；後一偈性相無礙。

Fifth is the northeastern direction: because he is decisive and unobstructed regarding the Buddha's realm of quiescence and function, and because wisdom guides the myriad practices, bringing forth [virtues] inexhaustibly, he is named Wisdom Banner (Jñānaketu / Zhizhuang). Therefore, the verses mostly praise the Tathāgata's virtue of responsive manifestation, bringing forth [manifestations] inexhaustibly and without obstruction. The ten verses are divided into two parts: the first one sets out the thesis to encourage faith, having faith that there is the benefit of cultivating practice; the latter nine are the superior virtues that are the objects of faith. In this there are two parts: the first is general, and the remaining eight are specific. In the general part, the first half is function that is inexhaustible; the second half is quiescence without abiding. Not clinging to the locus of response and not abiding in the essence of the Dharma, both root and branch are quiescent, together constituting the non-obstruction of quiescence and function. In the specific part, there are two sections: the first two clarify inexhaustibility, because before each and every sentient being, he can manifest inexhaustible bodies. Sentient beings are knowable, but the Buddha cannot be numbered. The latter six clarify non-obstruction, within which there are three sections: the first four concern the non-obstruction of oneness and difference, which is also the non-obstruction of root and branch: (1) the principle, (2) the analogy, (3) the application, and (4) the explanation; the next single verse concerns the non-obstruction of extension and brevity; the final single verse concerns the non-obstruction of nature and mark.