華嚴經探玄記 14.18

14.18

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.