華嚴經探玄記 14.43

14.43

四所證者，證得業自在等所依止法界。世親釋云「謂此法界是身等業自在所依，及陀羅尼門、三摩地門自在。」無性釋云「業自在等依止義者，謂隨所欲門，身語意業用自在，依五神通隨自作業皆得成辨。得文義持諸陀羅尼自在力故，能持一切佛所宣說文義無忘。得三摩地自在力故，於諸等至等持能斷，隨其所欲虛空藏等諸三摩地、三摩鉢底而能現前。」《中邊論》云「隨欲作種種利樂有情事故。」此但總說，不別開也。《唯識》釋云「謂若證得此真如已，普於一切神通作業總持定門皆自在故。」解：云準上諸論，於此地中得四種自在：一五通、二三業、三總持、四諸定，尋此地下文。大盡分等，更當會釋。《唯識》云「雖真如性實無差別，而就勝德假立十種。雖初地中已達一切，而能證行猶未圓滿，為令圓滿，後後建立。」

Fourth, what is realized: One realizes the dharmadhātu which is the support of karmic sovereignty and so forth. Vasubandhu's commentary says: "This dharmadhātu is the support of the sovereignty of bodily and other karma, as well as sovereignty over the dhāraṇī-doors and samādhi-doors." Asvabhāva's commentary says: "The meaning of the support of karmic sovereignty and so forth is that, according to whatever gate is desired, the bodily, vocal, and mental karmic functions are sovereign, and relying on the five spiritual powers, one's own activities are all accomplished according to one's will. Because of the sovereign power of the dhāraṇīs that retain text and meaning, one can retain the text and meaning proclaimed by all buddhas without forgetting. Because of the sovereign power of samādhi, one can sever [distractions] during samāpattis and samādhis, and according to one's desire, various samādhis and samāpattis such as the Ākāśagarbha can become present before oneself." The Madhyāntavibhāga says: "Because of performing various actions that benefit and bring joy to sentient beings according to one's desire." This is only a general statement without separate division. The Cheng weishi lun explains: "If one has realized this tathatā, one is sovereign everywhere in all spiritual powers, actions, dhāraṇīs, and samādhi-doors." Explained: based on the treatises above, in this bhūmi one attains four kinds of sovereignty: 1. the five spiritual powers, 2. the three karmas, 3. dhāraṇī, 4. the samādhis. Investigating the text of this bhūmi below, such as the section of great exhaustion, we will further reconcile and explain them. The Cheng weishi lun says: "Although the nature of tathatā is truly without distinction, ten kinds are provisionally established with respect to superior virtues. Although in the first bhūmi one has already comprehended everything, the practice capable of realizing it is not yet complete; to make it complete, the successive ones are established."