大方廣佛華嚴經疏 42.19

42.19

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.