大方廣佛華嚴經疏 18.13

18.13

Eighth is the Abode of the Youth. In its own stage, the first three are the faultlessness of the three karmas, eternally abandoning habitual propensities, which only a Buddha attains; spontaneous effortless functioning belongs to the eighth bhūmi. Here, it is mostly identical to the eighth bhūmi: because one is able to practice without outflows, one attains faultlessness, lacking the faults of the ten unwholesome actions and also lacking the faults of error. These three are one's own practice and also serve as the essence of transformation; the rest are all for benefiting others. The first one is the body capable of transforming: a bodhisattva of sudden awakening takes rebirth according to vows, prizing the benefit of others without discriminating between pure and defiled; before the stage of gradual awakening, they are permitted to receive a transformational mind-made body. The next four use the wisdom capable of transforming to know the realm to be transformed, which are precisely four of the ten powers' wisdoms. The next one is the place of transformation, and the last one is the Dharma of transformation, properly transforming [them]. Next, clarifying superior advancement, which is immovable practice: the first six concern mastery over lands, and the latter four concern mastery over the three karmas. This is identical to the eighth bhūmi, because whether regarding form or land, one has mastery over all. The first one is general knowledge of boundaries; the next two are functional upholding combined with vow power; the fourth is observation through the ten eyes' wisdom; the fifth is going wherever there is a Buddha; the sixth is roaming to transform sentient beings. Among the latter four: 1. mind, 2. body, 3. speech, 4. encompassing the three karmas. Below, the question and explanation: its intent is that having attained skillfulness, one enters into the subsequent stage, because eloquence is mastered.