大方廣佛華嚴經疏 7.21

7.21

In the verses, the ten verses correspond in sequence. In the first: the first line is the power of liberation capable of contemplating; the next line is the joy of quiescence. The spirit contemplates this essence of the Buddha with this samādhi, so the subsequent sūtra text says: 'Universally seeing the Buddhas of the three periods without grasping, because he knows that the Tathāgata is markless, and that nature and marks are fundamentally empty. Therefore it is said: quiescent, of the mark of empty space.' The next line is great valour, which according to the sūtra below purifies both self and others. The next line is the fruit of samādhi. The above is explained with respect to the Buddha. If explained with respect to the deva, all four lines are the function of samādhi, because by abiding in this liberation one can see the Buddha's essence, function, cause, and fruit. The second and third can be understood. In the fourth, rejoicing universally in accordance with noumenon is vast and boundless. Even though the internal mind does not waver while externally manifesting awesome wrath, it is all the more deep and difficult to fathom. 5. Because of quiescence, he is able to be pervasive. 6. Because sentient beings fundamentally exhaust themselves, they are quiescent and extinguished. Therefore, with wisdom exhausting the extremes of delusion, noumenon is everywhere revealed; with delusion penetrating to the true source, confusions are entirely exhausted, and joy is then satisfied. The remaining four can be understood.