大方廣佛華嚴經疏 33.19

33.19

今初住分，文分為二：初別顯住法、後「菩薩住如是」下結住入位。前中四十句分四：初十依何身、次十為何義、三有十句以何因、四有十句有何相。初謂深種善根，為所依身。次為得佛果，為所緣境義。上二皆發心緣。三以大悲為發心之因。四以過凡得聖為發心福利之相。《瑜伽》四十七亦有四相，論依經造，故同於此。又此四事即三種菩提心，深種善根是深心、次為求菩提是直心、三即大悲心，具此三心成後入地之相。又此四段各具含三心，可以思準。今初依何身十句，初總、餘別。總云若有眾生者，是具行之人；依《地持論》是解行人。有如是心則入初地，入已此心常現在前。下諸地中初之十心，類此可知。言深種善根者，正是總句。論經名厚集，厚則深也、集即種也。若約圓融則不定時數；若依行布謂一僧祇已積資糧，故云深種。別有九種集，前六護煩惱行、後三護二乘行。前中即增上三學，初戒、次定、餘四是慧。慧中，前三如次是聞、思、修，後一所成出世之智。後三中，初二護二乘心，謂大志護陜心、大解護小心；後一護二乘行。已知其意，云何九集？一行集，即經善修諸行、善作眷屬，持戒故。三聚非一故，名為諸不淨尸羅不生三昧，故首明矣。二定集，即經善集助道，善作眷屬三昧故。即明得等及四靜慮，以定親資慧故名助道。皆云眷屬者，慧為主故。三親近集，即經善供養諸佛，供佛為欲集聞慧故。四聚集，即經善集白淨法，聚思慧善思量波羅蜜等諸善法故。謂依聞思彼若名若義自性差別有上下故，成煖頂位治諸蔽漏，故云白淨。五護集，即為善知識善攝。由內修行實證，得外教授，故修行實證。即如實智。亦分上下，立於忍位及世第一。上五皆同加行，下四皆已入地。六淨心集，即善清淨深心，以得出世間正智，於所緣境無分別智都無所得。不取種種戲論相，故名為善淨。智能契理，故曰深心。七廣集，即立廣大志，深心廣利故。八信心集，即生廣大解，以求一切智智故。九現集，即慈悲現前，謂多行慈悲無時暫捨，故云現前。然小乘無求佛意，故於護小心中明自利心求一切智，小乘亦有自利三學之行故。今護行之中，但舉利他慈悲。於中，慈依苦苦、壞苦，以正在苦，思願樂故。悲依行苦，拔彼妄樂，不知行苦之所遷故。三界不離三苦，故為慈悲之境。又明與樂即能拔苦故。慈依二苦，拔苦即與真樂故；悲依行苦。已知總別集為同相。戒等異相，略說為成、廣說為壞，如上具明。第二為何義者，為求佛果。先別顯求果之相、後「佛子」下總結發心。今初十句，初總、餘別。總云佛智，謂無上智知斷證修，故約無作四諦說此四別。修究竟故，亦得名修。此智差別有九種業，皆悉求之。一力佛智，問記為業，以十種力隨機答故。二無畏佛智，破邪見業，揀異菩薩復稱為大。三平等佛智，得人法無我，教授眾生證入之業。四救佛智，以四攝法化眾生業。五淨佛智，能為救攝因業，慈悲淨瞋恚故。六無餘智，佛智，常以佛眼觀世間眾生業，十方遍觀故云無餘。七者染佛智，若順今經，以無障礙智嚴其依報，自然應化，令其信樂為業。論經闕於淨剎。八覺佛智，一念知三世眾生心心數法為業。九轉法輪佛智，解脫方便善巧業故。言善巧者，於百億閻浮提同時轉大法輪故。法輪即是能令眾生解脫方便。然上九句，皆先標智體、後顯其業，初三自利、後六利他。利他之中，四攝是利他之行，慈悲是利他之心，後四利他之智。二總結發心中，言起如是心者，若直望經文即指前十心，而論云即是本分中願善決定者，上求佛智即是願故。前本分中指此文云願善決定者，如初地中發菩提心，即此本分中願者，即指此文。生心即是生菩提心，以上求佛智故，願即願於菩提。二體不殊，故得互指。前指於此，即攝上之十句佛智；此指於前，即攝前文六決定義。彼是總句中指此，是總結中指總攝別故。又但云生心者，心是總，即攝知斷證修，故不云生智。亦攝一切助道法故，不云生餘心所。已說為何義。第三「以大悲」下明以何因生如是心。意云：何因求大菩提？謂以大悲為眾生故。如三地中思惟度生不離佛智，故下總句，論經云是心以大悲為首，是心即指前求佛智心也。十句中，初總、餘別。別有九種大：一增上大。細行苦，智慧增上生故，謂若了苦苦、壞苦，智非增上。論又云「智者，因果逆順染淨觀故」，此約了事名智。論云「慧者，自相同相差別觀故」，此約了二諦通理為慧，復是一門別義。言自相者，因緣之有是法自體故。同相者，二空真如等一味故。念生迷此，故起悲心，同六地中大悲增上觀其逆順等，亦如六地廣明。二善巧等即攝大；四攝曲巧，隨宜攝故。三「最上」下，淳至大淳至即最上義，謂向發大心，許盡生界無盡利益，故曰深心。緣此悲增，淳厚至到，故云最上。常以此二持此菩薩。四如來力無量者，無量大，攝取如來無量神力，生物信故。五善觀等即決定大，於上妙法決定信解，名善觀分別。於諸眾生決定能度，為勇猛力。於所治障決能對治，為智力。無礙智現前，通結上句。六隨順自然智，即隨順大。七能受等，即受持大，能取大勝法授與眾生故。大包一切，勝即佛法，授與即教化，智慧故能授。八廣大如法界，即最妙大，攝受勝妙功德故。九「究竟」下住盡大，無量愛果因盡，涅槃際故。為成十句，合於此二。後之二大，如本分說，但前云無常愛、此云無量者，勝用非一故。上九大中，前七悲體、次一悲德、後一悲能。七中，前三自分：一拔苦智、二拔苦行、三拔苦心；後四勝進。第四「佛子菩薩」下，有何相正顯得位福利之相。文有九句，初總、餘別。總云始發如是心者，指前二段。即得超凡夫地者，以得出世間聖道故，超即過義。二「入菩薩位」下別有八種過，論皆先法、後喻。此入聖位生如來家，如世王子生王家故，故句句皆有相似法言。一入位過。初成出世間心，如始住胎相似法故。《瑜伽．住品》名入菩薩正性離生。二生如來家者，即家過，生家相似法。謂如世人雖受胎報，若在凡家不足為勝，要在王家方為顯勝。菩薩亦爾，若在外道法中出家不足為勝，今得佛所證法方為尊勝。梁《攝論》云「生法王家，具足尊勝。」下諸句例皆躡前揀勝。三「無能」下，種性過。子相似法，大乘行生故，謂大行成立。如得王體分，堪紹佛種，是子義也，非賤非客故。梁《攝論》云「以過二乘及世間種姓故。」四「離世」下道過。以非有漏故，離世間趣，如非鬼畜等王之體；成無漏故，入出世道，如要人王之體分故。梁《攝論》云「永不作殺生等邪行故。」五得菩薩法，即法體過，以同體大悲為菩薩體故。以化他事即是自事，若無大悲法身不具，如揀異殘缺。《瑜伽》云「設有問言：菩薩以何為體？應答以大悲為體。」六住菩薩處者，處過。謂不住道是其住處，不同凡小染世捨世以滯二邊，如世王子不處鄙陋。七入三世平等者，業過。謂證平等真如以資慧命，揀無滋味則壽命夭促，不任紹繼故。是命相似法。八「於如來」下，畢定過。佛種不斷，顯因畢定。得無上道，顯果畢定，如世王子。雖依正精勝，志氣不立所作不成；今志氣成立，決定紹位，名成就相似法。論云「如是示現凡夫生菩薩生不相似，有煩惱無煩惱故」者，顯與地前不相似也。第二「菩薩住」下結住入位。住如是法者，指上四段。名住歡喜地者，是初住地義。以不動相應故者，釋成住義，一證真理不復失故，二乘異道不能動故。然不動有五：一種子不壞名不動，即種性地已上。二起行不退名不動，即此初地已上。《地持》云「初地已上，如明分月日夜增長，善法不退亦復如是。」三空有無間不動，即七地。四無功用不動，即八地已上。五究竟不動，即佛地也。

Now, as for the first [section], the section on abiding, the text is divided into two: first, specifically revealing the dharma of abiding; and afterwards, from "The bodhisattva, abiding in such..." onward, concluding the abiding and entering the station. In the former, the forty phrases are divided into four: the first ten concern upon what body [it is based]; the next ten concern for what purpose; the third set of ten phrases concerns through what cause; and the fourth set of ten phrases concerns what marks it has. The first refers to planting roots of goodness deeply as the body upon which it is based. The next refers to attaining the fruit of Buddhahood as the purpose of the objective realm of focus. The above two are both conditions for generating the mind. The third is taking great compassion as the cause of generating the mind. The fourth is taking transcending the ordinary and attaining the noble as the marks of the blessings and benefits of generating the mind. Fascicle 47 of the Yogācārabhūmi also has four marks; since the treatise was composed based on the sūtra, it is identical to this. Furthermore, these four matters are the three kinds of bodhicitta: deeply planting roots of goodness is the profound mind (gambhīra-citta); next, seeking bodhi is the direct mind (ṛju-citta); the third is the mind of great compassion. Endowed with these three minds, the marks of subsequently entering the stage are accomplished. Moreover, each of these four sections fully contains the three minds, as one may ponder and measure. Now, regarding the first ten phrases on upon what body it is based, the first is general and the rest are specific. The general statement, "If there are sentient beings...", refers to persons who possess practice; according to the Bodhisattvabhūmi-śāstra, they are practitioners of understanding. Having such a mind, they then enter the first stage; having entered, this mind constantly manifests before them. The initial ten minds in the subsequent stages may be known by analogy with this. The phrase "deeply planting roots of goodness" is precisely the general phrase. The treatise version of the sūtra calls it "thickly gathering"; "thick" means deep, and "gathering" means planting. In terms of perfect interpenetration, the duration is not fixed; but according to the sequential arrangement, it means having accumulated provisions for one asaṃkhyeya [kalpa], hence it is said to "deeply plant." Separately, there are nine kinds of gathering: the first six protect against the practice of afflictions, and the latter three protect against the practice of the two vehicles. Among the former, these are the three higher trainings: the first is morality (śīla), the second is concentration (samādhi), and the remaining four are wisdom (prajñā). Within wisdom, the first three are sequentially hearing, reflection, and cultivation; the last one is the supramundane wisdom accomplished by them. Among the latter three, the first two protect the mind from the two vehicles—namely, broad aspiration protects against a narrow mind, and broad understanding protects against a small mind; the last one protects against the practice of the two vehicles. Having understood their intention, what are the nine gatherings? First is the gathering of practices, which corresponds in the sūtra to "skillfully cultivating all practices and skillfully forming retinues," because of upholding morality. Because the three clusters are not just one, they are called "all [practices]"; because samādhi does not arise from impure śīla, it is explained first. Second is the gathering of concentration, which corresponds in the sūtra to "skillfully gathering aids to the path and skillfully forming retinues," because of samādhi. That is, the light-attaining [samādhi] and so forth, as well as the four dhyānas, are called "aids to the path" because concentration directly assists wisdom. They are all called "retinues" because wisdom is the principal master. Third is the gathering of drawing near, which corresponds in the sūtra to "skillfully making offerings to all Buddhas," because making offerings to Buddhas is for the sake of wishing to gather the wisdom of hearing. Fourth is the gathering of amassing, which corresponds in the sūtra to "skillfully gathering pure and white dharmas," because through the wisdom of reflection one amasses and skillfully contemplates all wholesome dharmas such as the pāramitās. That is, based on hearing and reflecting on their names or meanings, their own-nature and differences have superior and inferior aspects, establishing the stages of Heat and Summit to counteract all coverings and outflows; hence they are called "pure and white." Fifth is the gathering of protection, which corresponds to "being skillfully gathered in by good spiritual friends (kalyāṇamitra)." Due to internal cultivation and real verification, one receives external instruction, hence "cultivation and real verification." This is knowledge in accordance with reality (yathābhūta-jñāna). It is also divided into superior and inferior, establishing the stage of Patience and the World-Supreme Dharma. The above five are all alike as the stage of applied preparation (prayogamārga); the four below have all already entered the stage. Sixth is the gathering of the purified mind, which corresponds to "skillfully purifying the profound mind," because by attaining supramundane correct wisdom, the non-conceptual wisdom regarding the objective realm has nothing whatsoever to attain. Not grasping the marks of various proliferations (prapañca) is called "skillful purification." Wisdom can accord with noumenon, hence it is called "profound mind." Seventh is the broad gathering, which corresponds to "establishing broad and great aspirations," because the profound mind broadly benefits. Eighth is the gathering of faith, which corresponds to "giving rise to broad and great understanding," because one seeks the wisdom of all wisdoms (sarvākārajñatā). Ninth is the manifested gathering, which corresponds to "kindness and compassion manifesting before [one]," meaning that one extensively practices kindness and compassion without momentarily abandoning them at any time; hence it is said to "manifest before [one]." However, the Hīnayāna lacks the intention to seek Buddhahood; therefore, in protecting against the small mind, one clarifies the self-benefiting mind that seeks all wisdom, since the Hīnayāna also has the practice of the three trainings for self-benefit. Now, within protecting practice, it solely cites the other-benefiting kindness and compassion. Therein, kindness is based on the suffering of suffering and the suffering of change, because while beings are currently in suffering, one wishes and aspires for their happiness. Compassion is based on the suffering of conditioned existence (saṃskāra-duḥkhatā), removing their false pleasure, because they do not know the impermanent shifting brought by the suffering of conditioned existence. The three realms are not separate from the three sufferings; hence they are the realm of kindness and compassion. Moreover, clarifying that giving happiness can indeed eliminate suffering, kindness is based on the two sufferings; and because eliminating suffering is precisely bestowing true happiness, compassion is based on the suffering of conditioned existence. Having understood that the general and specific gatherings constitute the identical mark, the distinct marks of morality and so forth are, briefly stated, formation, and extensively stated, disintegration, as fully explained above. Second, regarding for what purpose: it is to seek the fruit of Buddhahood. First, it specifically reveals the marks of seeking the fruit; and afterwards, from "O sons of the Buddha" onward, it generally concludes the generation of the mind. Now in the first ten phrases, the first is general and the rest are specific. The general statement says "the Buddha's wisdom," which means the unsurpassed wisdom that knows, eliminates, verifies, and cultivates; hence these four distinctions are spoken of in terms of the uncreated Four Noble Truths. Because cultivation is consummate, it may also be named cultivation. The distinctions of this wisdom have nine kinds of activity, all of which one seeks. 1. The Buddha-wisdom of powers, taking answering questions as its activity, because it responds according to capacity with the ten powers. 2. The Buddha-wisdom of fearlessnesses, taking the refutation of false views as its activity; to distinguish it from bodhisattvas, it is again called "great." 3. The Buddha-wisdom of impartiality, taking the attainment of the selflessness of persons and dharmas and the instructing of sentient beings to realize and enter it as its activity. 4. The Buddha-wisdom of saving, taking the transformation of sentient beings through the four means of embracing (saṃgrahavastu) as its activity. 5. The Buddha-wisdom of purification, taking being the cause and activity of saving and embracing as its activity, because kindness and compassion purify anger. 6. The wisdom without remainder, a Buddha-wisdom, taking constantly viewing the sentient beings of the world with the Buddha-eye as its activity; viewing completely across the ten directions, it is called "without remainder." 7. The undefiled Buddha-wisdom; if according with the present sūtra, it takes adorning one's dependent reward with unobstructed wisdom and naturally responding and transforming, causing them to have faith and joy, as its activity. The treatise text lacks the purification of the land. 8. The Buddha-wisdom of awakening, taking knowing the mind and mental factors of sentient beings of the three times in a single thought as its activity. 9. The Buddha-wisdom of turning the wheel of the Dharma, taking skillful means of liberation as its activity. "Skillful means" refers to simultaneously turning the great wheel of the Dharma in a billion Jambudvīpas. The wheel of the Dharma is precisely the skillful means capable of causing sentient beings to attain liberation. Now, the above nine phrases all first designate the essence of the wisdom and afterwards reveal its activity; the first three are for self-benefit, and the latter six are for benefiting others. Among those for benefiting others, the four means of embracing are the practice of benefiting others; kindness and compassion are the mind of benefiting others; and the latter four are the wisdom of benefiting others. Second, in generally concluding the generation of the mind, the phrase "giving rise to such a mind" directly points to the preceding ten minds if viewed straight from the sūtra text. Yet the treatise says that this is precisely the "well-determined vow" in the fundamental section, because seeking the Buddha's wisdom above is precisely a vow. When the previous fundamental section pointed to this text, saying "the well-determined vow is like generating bodhicitta in the first stage," the vow in that fundamental section precisely pointed to this text. Generating the mind is precisely generating bodhicitta, because it seeks the Buddha's wisdom above; the vow is precisely the vow for bodhi. Their two essences are not different, so they can refer to each other. The former referring to this subsumes the above ten phrases of Buddha-wisdom; this referring to the former subsumes the meanings of the six determinations in the preceding text. That was pointing to this from within the general phrase; this is pointing from within the general conclusion to subsume the specific within the general. Furthermore, it merely says "generating the mind" because mind is general and thus subsumes knowing, eliminating, verifying, and cultivating; hence it does not say "generating wisdom." It also subsumes all aids to the path; hence it does not say generating the other mental factors. For what purpose has been explained. Third, from "With great compassion..." onward, it clarifies through what cause such a mind is generated. The meaning is: for what cause does one seek great bodhi? It means because of great compassion for sentient beings. Just as in the third stage, where contemplating the deliverance of sentient beings is not separate from the Buddha's wisdom, so the general phrase below in the treatise sūtra says: "This mind has great compassion as its foremost"; "this mind" precisely refers to the preceding mind that seeks the Buddha's wisdom. Among the ten phrases, the first is general and the rest are specific. Specifically there are nine kinds of greatness: 1. Predominant greatness. Through subtle suffering of conditioned existence, wisdom is generated predominantly; that is, if one only comprehends the suffering of suffering and the suffering of change, wisdom is not predominant. The treatise also says: "'Knowledge' (jñāna) is because of contemplating cause and effect in reverse and direct order, defiled and pure"; this names it knowledge in terms of comprehending phenomena. The treatise says: "'Wisdom' (prajñā) is because of contemplating the distinct marks and common marks"; this takes comprehending the two truths and penetrating noumenon as wisdom, which is another distinct meaning. The "distinct mark" means that the existence of causes and conditions is the own-essence of dharmas. The "common mark" means that the two emptinesses and tathatā are of a single flavor. Mindful of sentient beings deluded about this, one gives rise to the compassionate mind, identical to the predominance of great compassion in the sixth stage contemplating their reverse and direct order, etc., also as extensively explained in the sixth stage. 2. "Skillful..." and so forth is the greatness of embracing; the four means of embracing are flexible and clever, embracing according to what is appropriate. 3. From "Supreme..." onward is pure and consummate greatness; "pure and consummate" has the meaning of supreme. That is, previously generating the great mind, promising boundless benefit to the entire realm of sentient beings, is called the profound mind. Depending on this, compassion increases, pure, solid, and reaching the utmost; hence it is called supreme. These two constantly sustain this bodhisattva. 4. "The measureless powers of the Tathāgata" is measureless greatness, embracing the measureless spiritual powers of the Tathāgata to generate faith in beings. 5. "Skillfully contemplating..." and so forth is determinate greatness: determinate faith and understanding in superior and wondrous dharmas is called skillfully contemplating and discerning; determinately being able to deliver all sentient beings is heroic power; determinately being able to counteract the obstacles to be eliminated is intellectual power; unobstructed wisdom manifesting before one universally concludes the phrases above. 6. "According with spontaneous wisdom" is the greatness of according. 7. "Being able to receive..." and so forth is the greatness of receiving and upholding, because one can take the great and supreme dharma and bestow it upon sentient beings. "Great" encompasses everything; "supreme" is the Buddha-dharma; "bestowing" is teaching and transforming; through wisdom, one is able to bestow. 8. "Vast as the dharmadhātu" is the most wondrous greatness, because one embraces and receives supreme and wondrous merits. 9. From "Consummate..." onward is the greatness of abiding until the end, because the cause of the fruit of measureless love is exhausted, reaching the limit of nirvāṇa. To complete the ten phrases, these two are combined. The latter two greatnesses are as explained in the fundamental section; however, where the former said "impermanent love," this says "measureless," because its superior functions are not one. Among the above nine greatnesses, the first seven are the essence of compassion, the next one is the virtue of compassion, and the last one is the capability of compassion. Among the seven, the first three are one's own share: 1. the wisdom that removes suffering; 2. the practice that removes suffering; 3. the mind that removes suffering; the latter four are superior advances. Fourth, from "O sons of the Buddha, the bodhisattva..." onward, what marks it has directly reveals the marks of the blessings and benefits of attaining the station. The text has nine phrases: the first is general, and the rest are specific. The general statement says: "When first generating such a mind...", pointing to the preceding two passages. "...one immediately transcends the ordinary person's stage," because one attains the supramundane noble path; "transcends" has the meaning of surpassing. Second, from "enters the bodhisattva's station" onward, there are specifically eight kinds of surpassing. The treatise always gives the dharma first and the analogy afterwards. This entering the noble station and being born into the Tathāgata's family is like a prince in the world being born into a royal family; therefore, every phrase contains words of analogous dharmas. 1. Surpassing by entering the station. When the supramundane mind first matures, it is an analogous dharma to first abiding in the womb. The "Chapter on Abidings" in the Yogācārabhūmi calls this "entering the bodhisattva's correct nature of transcending birth." 2. "Born into the Tathāgata's family" is surpassing by family, an analogous dharma to birth into a family. That is, just as worldly people receiving retribution in the womb find it nothing superior if in an ordinary family, but only noble and superior when in a royal family, so it is with the bodhisattva: going forth among non-Buddhist teachings is nothing superior, but now attaining the dharma realized by the Buddha, one is truly venerated and superior. The Liang translation of the Mahāyānasaṃgraha says: "Born into the family of the Dharma King, fully endowed with veneration and supremacy." The following phrases all follow this pattern of selecting the superior from the preceding. 3. From "No one can..." onward is surpassing by lineage. It is an analogous dharma to being a son, because Mahāyāna practice is born; that is, great practice is established. Just as possessing the physical lineage of a king makes one capable of inheriting the royal throne, this is the meaning of a son—neither base nor a guest. The Liang Mahāyānasaṃgraha says: "Because of surpassing the lineage of the two vehicles and the mundane world." 4. From "Departing from worldly..." onward is surpassing by path. Because it is non-outflow, one departs from worldly destinies, just as one is not of the bodily nature of a king of ghosts or beasts; because one accomplishes the non-outflows, one enters the supramundane path, just as one must possess the physical lineage of a human king. The Liang Mahāyānasaṃgraha says: "Because one never again performs evil conduct such as killing." 5. "Attaining the bodhisattva dharma" is surpassing by the dharma-essence, because identical-essence great compassion is taken as the bodhisattva's essence. Taking the matter of transforming others to be one's own affair, if one lacked great compassion, the dharmakāya would be incomplete, just as one selects against being deformed. The Yogācārabhūmi says: "If someone should ask: What does a bodhisattva take as essence? One should answer: Taking great compassion as essence." 6. "Abiding in the bodhisattva's dwelling" is surpassing by dwelling. That is, the path of non-abiding is their dwelling place; unlike ordinary beings and small vehicles who are defiled by the world or abandon the world to stagnate in the two extremes, it is like a prince of the world not dwelling in a base and lowly place. 7. "Entering the equality of the three times" is surpassing by activity. That is, verifying equal tathatā to nourish the wisdom-life; selecting against lacking nourishment, which causes life to be cut short, making one unable to inherit the lineage. This is an analogous dharma to life. 8. From "Regarding the Tathāgata..." onward is surpassing by certainty. The Buddha's lineage being unbroken reveals that the cause is certain. Attaining the unsurpassed path reveals that the fruit is certain, just as with a prince in the world: even if his primary and secondary retributions are fine and superior, if his willpower is not established, what he undertakes will not succeed; now his willpower is established and he is determinately to inherit the throne, which is called an analogous dharma to accomplishment. The treatise says: "In this way showing that the ordinary person's birth and the bodhisattva's birth are dissimilar, because of having afflictions and lacking afflictions"; this reveals dissimilarity with those before the stages. Second, from "The bodhisattva abides..." onward concludes the abiding and entering the station. "Abiding in such dharmas" points to the four passages above. "Named abiding in the Joyous Stage" is the meaning of initially abiding in the stage. "Because of corresponding with immobility" explains and completes the meaning of abiding: first, because once verifying true noumenon one never loses it again; and second, because the two vehicles and heterodox paths cannot move them. However, immobility has five kinds: 1. Seed not being destroyed is named immobility, which is from the lineage stage (gotrabhūmi) upward. 2. Arousing practice without falling back is named immobility, which is from this first stage upward. The Bodhisattvabhūmi says: "From the first stage upward, just as the moon in the bright fortnight increases day and night, wholesome dharmas not falling back are also like this." 3. Immobility of the non-interval between emptiness and existence, which is the seventh stage. 4. Effortless immobility, which is from the eighth stage upward. 5. Ultimate immobility, which is the Buddha stage.