華嚴經探玄記 5.49

5.49

八住中，謂從理向事而不失理，故云心得安立。自分中，初三業無染，是童真體。以不失真理，令事清淨，是自利行；餘是利他行。以三業淨故，能受生自在，知信等心，從心起欲樂，習欲成性、依性造業，並如第九地十稠林處說。又如〈發心功德品〉說，知器世界二十劫成等。又知集故成、散故壞等。神通自在，總結三業勝用也。勝進中，初六外器自在、後四自身自在。又釋：初七明廣學，知廣大三業；後三明自在三業。初中光明意業中，一總知器；二知已能用；三雖動以願力持令不壞，又持令常用；四觀其即真等，又觀染淨差別，將欲往詣故。五明身業，謂觀已須往處詣之；六非但次第往詣，亦能一時遍至也。佛剎，定有佛也；世界，通有佛無佛也。七明語業，謂若至有佛處能問佛妙法，若至無佛界能善答眾難。別本中同後釋。八明自在身業，謂非但一身至多世界，又能變化復作多身成法界身業。九語、十意，皆成法界自在勝用，可知。下徵釋中，明凡於一切法，即得巧用自在圓滿成就故。

In the eighth abidance, it refers to proceeding from principle toward phenomena without losing principle; therefore it says the mind attains stability. In one's own stage: the initial three karmas being undefiled is the essence of the Kumārabhūta. By not losing the true principle, one causes phenomena to be pure—this is the practice of benefiting oneself; the remainder is the practice of benefiting others. Because the three karmas are pure, one can take rebirth with mastery, know minds such as faith, give rise to desire and pleasure from the mind, habituate desire to form nature, and create karma based on nature—all as explained in the section on the ten thickets in the ninth bhūmi. Furthermore, as explained in the "Chapter on the Merit of Arousing the Mind," one knows that the container world takes twenty kalpas to form, and so on. Furthermore, one knows that it forms through aggregation and is destroyed through dispersal, and so on. "Mastery of spiritual powers" concludes in summary the supreme functions of the three karmas. In superior advancement: the first six concern mastery over the external container, and the latter four concern mastery over one's own body. Another explanation: the first seven clarify extensive study, knowing the vast three karmas; the latter three clarify the three karmas of mastery. In the first, the mental karma of radiance: 1. generally knowing the container; 2. having known it, being able to use it; 3. although moving it, maintaining it through the power of vows so that it is not destroyed, and also maintaining it for constant use; 4. contemplating its identity with the real, and also contemplating the distinctions of defilement and purity, wishing to go there; 5. clarifies physical karma, meaning having contemplated, one goes to the places one must visit; 6. not only visiting in sequence, but also being able to reach them everywhere simultaneously. A "buddha-kṣetra" definitely has a buddha; a "world" generally includes those with buddhas and those without buddhas. 7. Clarifies verbal karma, meaning if one reaches a place with a buddha, one can inquire about the wondrous Dharma from the Buddha; if one reaches a world without a buddha, one can skilfully answer the difficulties raised by the multitude. The other version agrees with this latter explanation. 8. Clarifies physical karma of mastery, meaning not only does one body reach many worlds, but it can also manifest and further create many bodies, perfecting the physical karma of the dharmadhātu. 9. Verbal and 10. mental karmas both accomplish the supreme functions of mastery in the dharmadhātu, as can be understood. In the examination and explanation below, it clarifies that generally, in regard to all dharmas, one attains skilful, masterly, and complete accomplishment.