大方廣佛華嚴經疏 5.6

5.6

Fifth, provisional and real: those who are able to respond and extol the sacred teaching and leave their traces as resonance are none other than provisional; those of the stream of matching capacity are mostly real. In the defiled lands clarified by the various teachings, the miscellaneous bodhisattvas and śrāvakas all apply to both provisional and real: those prior to the stages are real, and those on the stages are provisional, because the dharmakāya, being birthless, takes birth in the five destinies. The bodhisattvas in the pure lands are purely real, because they are born through real recompense. The miscellaneous śrāvakas are provisional. The Mahāyānasaṃgraha says: 'Wishing to make the pure land not empty, he transforms and creates the miscellaneous assemblies.' If according to this sūtra, both common birth and different birth apply to provisional and real, because they are manifested by the sāgaramudrā-samādhi and gathered by real virtue, because they manifest according to conditions and according to stations, and because the beginning of the second assembly states: 'There were none who were not bound to one more birth.' In distinguishing the provisional and the real against the previous ten categories: the single resonant assembly itself has two classes: 1. the assembly of fruition virtues, meaning those able to add verification to the Dharma. The Buddhas are mutually host and companions, being neither provisional nor real; but if bodhisattvas of the ultimate stage resonate, they are exclusively provisional. Hence a sūtra says: 'Formerly the teacher of Śākyamuni, now a disciple of the Buddha.' This is because two Honored Ones do not teach together. 'I am a bodhisattva,' and so on. The assembly of matching capacity is purely real; the remaining eight apply to both provisional and real.