華嚴經探玄記 14.18

14.18

第七「諸佛子菩薩此地」下明釋名分，有二：初地釋名者，約法顯位；二智者釋名，約人辨德。前中十句，論攝為六，謂第三第八各為一，自餘八句兩為一，故有六也。初二染對治，一治下地功用行，小乘願諸魔業，故名不動；二治煩惱習行，故名不轉，以智能治也。二能得難得甚深無生故，名一切世不測等。三次二句名發行淨：一發淨，謂發修之時離功用過，如王子不憂居家農務之過。菩薩亦爾，生在此家無功用之失，故云無家過。此中如童子無欲，譬純無流，無惑染之過。二行淨，謂正行之時離不成過住生地，所欲事自在成就，故名自在地。四次二句為一，世間出世間有作淨勝，謂教道修起名有作，有作名成，福德名世，慧名出世，出世之慧決定知，故名究竟。五無作淨勝，謂證道真理非修所作。梵語涅槃與變化相近，故致二譯不同。由願起用不帶寂故，名變化也。六次二句名菩薩地勝，謂位分過前也。一住持者，論名加地，即加持也。此勝六地者，發起殊勝行，謂顯此過前也。他事念動，彰前劣此，即六地觀空以有為他動其空觀，今則不爾故勝也。二先修善名無功用地者，明勝七地。有功用，明前劣此；此地善起等，彰此勝彼。餘文可見。二「菩薩得如是」下明智者釋名。謂以何義故，為得不動菩薩？有二義：一一向不動、謂行修上順故；二一體不動、謂與諸菩薩行同體故。前中，先四句明一向義。初言入佛境者，論經名入佛性，謂入佛果法身理性。亦是佛智所證之境，故云果滿足勝，謂釋性也。滿勝釋佛，以是果圓故。隨順因者，標後三句，隨順佛因也。二名佛德照明者，是攝功德，善清淨義故，明觀解攝德。三隨佛威儀者，名為正行故，依解起修。四趣向佛法者，論經名佛境現前者，近佛境界故，依行近果也。次十句釋不動：初一是總。常為佛力護者，上果下加故。餘九是別，論攝為五，謂前四各一，後五為一。初中，常為四天王等者，是供養功德，明感天供養。二密迹等者，護功德，已前密護，今此已去現形守護。三善能等者，依止功德，以依定成德。四能作無量身者，國土清淨功德，謂前淨土分中現身差別也。次五為一，化眾生功德：一於諸身等者，願取諸有生，明身業化益；二得大果等者，根心使智力，明意業化也，能知眾生根欲性等；三於無邊三昧等者，無量法力轉法輪故，明語業化，依定證法名法力，以此法力能轉法輪名為語業；四堪受多佛記；五示現成佛說法度人。二「是菩薩入如是智等」下明一體不動。言入如是智者，論經名入大乘眾數，謂同此位諸無功用菩薩大智，故名不壞。此是總句。餘九為別。一善通達法者，是智不壞，以內證法實故。二常放等者，說不壞，以依證起說故。三度無礙等者，解脫不壞，以無礙法界業用自在。四善知世界等者，佛國土清淨不壞，以於諸佛土自在無礙故云善知也。五能示一切等者，入大乘不壞，意業入法能示現也。六隨意自在者，神通不壞，是身業也。七善解先後等者，能解釋義不壞，是語業也。八能入轉魔道智者，坐道場不壞，謂降魔怨也。九入如來等者，正覺不壞，以能現佛說法也。下能於無邊等，總結，以行無障不斷絕故，名為得不動地菩薩。

Seventh, from "O sons of the Buddha, this bhūmi of the bodhisattva..." downward explains the section on elucidating names, which has two parts: first, elucidating the names of the bhūmi reveals the stage in terms of dharma; second, elucidating the names of the wise person discerns virtues in terms of the person. In the former, of the ten clauses, the Śāstra subsumes them into six: the third and eighth are each taken as one, and the remaining eight clauses are taken two by two, so there are six. The first two are antidotes to defilement: one counteracts the effortful practices of lower bhūmis, the Hīnayāna vows, and all deeds of Māra, hence called "Immovable"; two counteracts habitual practices of afflictions, hence called "Non-turning," because knowledge can counteract them. Two: being able to attain the difficult to attain, extremely profound unborn, hence called "unfathomable to all the world," etc. Three: the next two clauses are called the purity of launching practices: 1. purity of launching, meaning that at the time of launching cultivation one is free from the fault of effort, just as a prince does not worry over the faults of household farming chores; the bodhisattva is also like this: born into this family, there is no fault of effort, hence it is said "free from household faults"; here, like a young boy free of desire, it exemplifies pure uncontaminated [nature], free from the fault of defilement by delusions; 2. purity of practice, meaning that at the time of correct practice one is free from the fault of non-accomplishment, abiding on the stage of birth, where desired tasks are mastered and accomplished, hence called "Mastery Bhūmi." Four: the next two clauses form one, the purity and excellence of worldly and transworldly active [dharmas]: the cultivation and arising of the path of teaching is called active; active means accomplished; merit is called worldly; wisdom is called transworldly; transworldly wisdom knows decisively, hence called "Culmination." Five: the purity and excellence of inactive [dharmas]: the true principle of the path of realization is not made by cultivation. The Sanskrit for nirvāṇa is close to [the word for] transformation, which brought about the difference in the two translations; because through vows one initiates functioning without being tied to quiescence, it is called "Transformation." Six: the next two clauses are called the excellence of the bodhisattva-bhūmi, meaning its stage surpasses the preceding. 1. "Sustaining": the Śāstra calls it the "Stage of Empowerment" (adhiṣṭhāna), that is, empowerment. That this surpasses the sixth bhūmi is: initiating superior practice, meaning showing that this surpasses the preceding; being moved by thoughts of other matters manifests that the former is inferior to this—that is, the sixth bhūmi's contemplation of emptiness is moved in its contemplation of emptiness by taking conditioned phenomena as other, whereas now this is not so, hence it is superior. 2. "Previously cultivating good is called the Effortless Bhūmi": this clarifies surpassing the seventh bhūmi. Having effort clarifies that the former is inferior to this; on this bhūmi, good arises, etc., displaying that this surpasses that. The rest of the text is clear. Second, from "The bodhisattva attaining such..." downward explains the names of the wise person. That is, by what meaning is one called an immovable bodhisattva? There are two meanings: 1. singly immovable, meaning that cultivation accords upward; 2. identically immovable, meaning sharing identical essence with the practices of all bodhisattvas. In the former, first four clauses clarify the meaning of "singly." First, "entering the Buddha-realm": the Śāstra's Sūtra calls it "entering the Buddha-nature," meaning entering the rational nature of the dharmakāya of the Buddha fruition. It is also the realm realized by the Buddha's knowledge, hence it says "fulfilment of fruition is superior," which explains "nature." "Fulfilment and superiority" explains "Buddha," because the fruition is complete. "According with the cause" marks the following three clauses as according with the Buddha-cause. Second, "called illuminated by Buddha-virtue": this is subsuming virtues, with the meaning of being well-purified, thus clarifying the subsuming of virtues through contemplative understanding. Third, "according with the Buddha's deportment": named correct practice, hence initiating cultivation based on understanding. Fourth, "advancing toward Buddha-dharmas": the Śāstra's Sūtra calls it "the Buddha-realm manifesting before [one]," meaning being near the Buddha-realm, hence nearing the fruition based on practice. Next, ten clauses explain "immovable": the first one is general: "constantly protected by the Buddha's power" means the fruition above empowers below. The remaining nine are specific, which the Śāstra subsumes into five: the first four are each one, and the latter five form one. In the first: "constantly [served] by the four heavenly kings," etc., is the virtue of offering, clarifying evoking offerings from gods. Second, "Guhyakas," etc., is the virtue of protection: previously protected secretly, from now on they manifest forms to guard and protect. Third, "well able to...," etc., is the virtue of reliance, because relying on concentration one accomplishes virtues. Fourth, "able to create immeasurable bodies" is the virtue of land purification, referring to manifesting different bodies as in the previous section on the pure land. The next five form one, the virtue of transforming sentient beings: 1. "among all bodies," etc.: by vows taking birth in all realms of existence, clarifying the transformative benefit of bodily karma; 2. "attaining great fruition," etc.: the power of knowledge over faculties, minds, and inclinations, clarifying the transformation by mental karma, being able to know the faculties, desires, and natures of sentient beings; 3. "in boundless samādhis," etc.: turning the wheel of Dharma through immeasurable power of Dharma, clarifying transformation by vocal karma; realizing dharmas relying on concentration is called the power of Dharma, and being able to turn the wheel of Dharma with this power of Dharma is called vocal karma; 4. capable of receiving prophecies from many Buddhas; 5. manifesting the attainment of Buddhahood to preach the Dharma and deliver people. Second, from "This bodhisattva entering such knowledge, etc." downward clarifies being identically immovable. Saying "entering such knowledge": the Śāstra's Sūtra calls it "entering the ranks of the Mahāyāna assembly," meaning sharing the great knowledge of all effortless bodhisattvas of this stage, hence called indestructible. This is the general clause. The other nine are specific: 1. "well penetrating dharmas" is indestructibility of knowledge, because of internally realizing the true reality of dharmas; 2. "constantly emitting...," etc., is indestructibility of expounding, because of initiating discourse based on realization; 3. "surpassing unobstructed...," etc., is indestructibility of liberation, because of the mastery of karmic functioning in the unobstructed dharmadhātu; 4. "well knowing worlds...," etc., is indestructibility of Buddha-land purification, because of being unimpeded and masterful in all Buddha-lands, hence it says "well knowing"; 5. "able to manifest all...," etc., is indestructibility of entering the Mahāyāna, mental karma entering the Dharma and being able to manifest it; 6. "mastery as one wills" is indestructibility of supernatural powers, which is bodily karma; 7. "well understanding the prior and subsequent...," etc., is indestructibility of being able to explain meanings, which is vocal karma; 8. "able to enter the knowledge that transforms the ways of Māra" is indestructibility of sitting in the bodhimaṇḍa, meaning subduing the adversary Māra; 9. "entering the Tathāgata's...," etc., is indestructibility of true enlightenment, because of being able to manifest the Buddha and preach the Dharma. Below, "able to, in boundless...," etc., is the general conclusion: because practice is unhindered and uninterrupted, one is named a bodhisattva who has attained the Immovable Bhūmi.