大方廣佛華嚴經疏 42.19

42.19

第二「佛子菩薩成就」下智者釋名，中三：初牒前為因，由得智地故、二「入佛」下正就人顯、三「於無量」下總結所住。就人顯中，以何義故菩薩名為得不動地？有二義故：一一向不動，謂行修上順故；二一體不動，謂與諸菩薩行體同故。文中先總明、後「常為」下別顯。今初，文有四句，皆含二義，論總釋云「佛性隨順因故。」佛性即初句，以梵云馱都，譯通界性致譯。論經云「得入佛性即是法身果性故。」論云佛性者，界滿足勝故。究竟見性，故云滿足。此即分齊境界。菩薩由得地智，能上入之。隨順因者，即下三句，由三為因故，能隨順佛境。一攝功德，佛功德照者，善清淨義故。謂以無垢慧善照佛德，即是攝義。二者行，謂正行威儀，順同佛故。三者近，即佛境現前，近如可覩故。後別明中，先明一向不動。論經十句，今經闕一。初一總顯佛加，解參玄極，上德被己故。既常為佛加，故名一向不動。餘句別依五種功德以顯不動：一供養功德，即梵釋四王。論經「王」下有「奉迎」之言。二守護功德，謂金剛等現形衛故。三依止功德，恒不捨三昧故。四國土清淨功德，即能現諸身差別，若器若眾生皆能隨現，故云無量。五「於一一」下教化眾生功德。此復五種，前三自分、後二勝進。一願取諸有，多為主導，故云有大勢力。二根心使智力，即報得神通，窮三際中眾生根欲等故。三無量法力，三昧自在轉法輪故。四受力，彼經云「能受無量記故」，今經闕此。五說力，即隨有可化示成正覺，真能說故。論經此後更有一句，結云「是菩薩如是通達」，論云「一向不動故」。二「佛子」下明一體不動。文有十句，初總、餘別。總云入大乘會者，謂入同類大乘眾數故。入數者，不破壞義，和合如一故。別有九種，具此九種，堪入眾數。一智不壞，獲法智通故；二說不壞，謂放教智光故；三解脫不壞，謂不住行證入空有等無礙法界，業用無礙故；四佛國清淨不壞，知世界自在故；五入大乘不壞，智能示現大功德故；六神通不壞，隨意自在故；七「善能」下能解釋義不壞，稱三際說故；八「普伏」下坐道場不壞，萬行及菩提樹下伏魔邪故；九正覺不壞，入如來境，同佛覺故。第三總結所住中行無障礙，不斷不轉念不退故。

Second, from "Bodhisattvas who are sons of the Buddha accomplish..." downward is the explanation of the name of the wise one. Within this, there are three parts: first, stating the preceding as the cause, due to attaining the stage of wisdom; second, from "entering the Buddha's..." downward, directly revealing it with respect to the person; third, from "in immeasurable..." downward, concluding with the stage of abiding. In directly revealing it with respect to the person, on what grounds is the bodhisattva said to have attained the Immovable Stage? There are two grounds: first, being completely immovable, meaning that the cultivation of practice ascends in accord; second, being of one substance and immovable, meaning being identical in practice and essence with all bodhisattvas. In the text, it first explains generally, and later, from "always being..." downward, reveals it specifically. Now, regarding the first, the text has four phrases, all containing both meanings. The treatise generally explains: "Because it is the cause of conforming with the buddha-nature." "Buddha-nature" is the first phrase, because the Sanskrit term *dhātu* can be translated as both realm and nature. The treatise's sūtra text says: "Attaining entry into the buddha-nature is the nature of the fruit of the dharmakāya." The treatise states that "buddha-nature" means the excellence of the perfection of the realm. Perfectly seeing the nature is called perfection. This is the realm of delimitation. Because the bodhisattva attains the wisdom of the stage, he is able to enter into it above. As for "the cause of conforming," it refers to the subsequent three phrases: because these three serve as causes, one is able to conform to the Buddha's realm. First is subsuming virtues: "the light of the Buddha's virtues" has the meaning of being well-purified. That is, with undefiled wisdom, one skillfully illuminates the Buddha's virtues, which is the meaning of subsuming. Second is practice: meaning correct practice and deportment conform and correspond to the Buddha. Third is proximity: meaning the Buddha's realm is directly manifest, so near that it can be seen. In the specific explanation below, it first explains being completely immovable. The treatise's sūtra text has ten phrases, but the present sūtra is missing one. The first one generally shows the Buddha's empowerment: his understanding reaches the profound ultimate, and superior virtue covers himself. Since he is always empowered by the Buddha, he is called "completely immovable." The remaining phrases specifically rely on five kinds of virtues to reveal immovability: first, the virtue of making offerings, which refers to Brahmā, Śakra, and the Four Heavenly Kings—in the treatise's sūtra text, under "kings," there are the words "welcoming with respect"; second, the virtue of guardianship, meaning that vajra-beings and others manifest forms to guard him; third, the virtue of reliance, meaning constantly never abandoning samādhi; fourth, the virtue of the purity of lands, meaning the ability to manifest distinctions of various bodies, whether the vessel [world] or sentient beings, all being able to be manifested at will, hence called "immeasurable"; fifth, from "in each..." downward is the virtue of teaching and transforming sentient beings. This again has five kinds: the first three are its own component, and the last two are superior advancements. One is taking on existences through vows, mostly acting as a guide, hence said to have "great power"; two is the power of wisdom in directing the minds and faculties [of beings], which is the supernormal power gained as retribution, exhausting the faculties and desires of sentient beings across the three periods of time; three is the power of immeasurable dharmas, turning the wheel of the Dharma with sovereignty in samādhi; four is the power of receiving, as that sūtra says: "Because of being able to receive immeasurable predictions"—the present sūtra lacks this; five is the power of exposition, meaning manifesting the accomplishment of sambodhi wherever there are beings to be transformed, truly being able to expound. After this, the treatise's sūtra text has another phrase concluding: "This bodhisattva penetrates thus," which the treatise explains as: "Because of being completely immovable." Second, from "sons of the Buddha" downward explains being of one substance and immovable. The text has ten phrases: the first is general, and the rest are specific. Generally, saying "entering the assembly of the Great Vehicle" means entering the ranks of the homogeneous assembly of the Great Vehicle. "Entering the ranks" carries the meaning of being indestructible, harmoniously united as one. Specifically, there are nine kinds; possessing these nine kinds, one is worthy of entering the ranks of the assembly: 1. Wisdom is indestructible, because one obtains supernormal penetration of the Dharma wisdom; 2. Exposition is indestructible, meaning radiating the light of the wisdom of teaching; 3. Liberation is indestructible, meaning entering without obstruction the non-obstructed dharmadhātu of emptiness, existence, and so on through non-abiding practice and realization, with unhindered karmic function; 4. The purity of buddha-lands is indestructible, knowing sovereignty over worlds; 5. Entry into the Great Vehicle is indestructible, because one's wisdom can manifest great virtues; 6. Supernormal powers are indestructible, being sovereign at will; 7. From "skillfully able to..." downward, the ability to explain meanings is indestructible, expounding in accord with the three periods of time; 8. From "universally subjugating..." downward, sitting in the bodhimaṇḍa is indestructible, subjugating Māras and heretics through the myriad practices and under the bodhi tree; 9. Sambodhi is indestructible, entering the Tathāgata's realm and sharing the Buddha's awakening. Third, in the general conclusion of the station of abiding, one's practice is unobstructed, because it is uninterrupted, non-turning, and one's mindfulness does not regress.