[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 41.14 # 大方廣佛華嚴經疏 41.14 大方廣佛華嚴經疏 41.14 - **Language:** Classical Chinese ### [41.14](https://indike.org/pramana/in.bauddha.taisho.1735.41.14) 第八不動地。所以來者，《瑜伽》云「雖於無相作意無缺無間，多修習住，而未能於無相住中捨離功用，又未能得於相自在。修習得滿，故次來也。」又約寄位。初之三地寄同世間，次有四地寄三乘法，第八已去寄顯一乘。故《莊嚴論》釋第七地云「近一乘故」，梁論亦說「八地已上以為一乘」，是知從前差別進入一乘，故次來也。言不動者，總有三義。故《成唯識》云「無分別智任運相續，相用煩惱不能動故。」謂任運故，功用不能動。相續故，相不能動。總由上二煩惱不動，與本分大同。而《金光明》云「無相正思惟修得自在，諸煩惱行不能令動。」但有二義，由相於前已不動故。行即功用，《攝論》云「由一切相有功用行不能動故。」此則略無煩惱。無性釋意云「第七地行動、相不動，此中行相俱不動。」世親同此。《解深密》云「由於無相得無功用，於諸法中不為現前煩惱所動。」此但約煩惱不動上二。《十住論》云「若天魔梵沙門婆羅門，無能動其願故。」此即約人不能動，人亦是相。《仁王》名等觀地者，上皆對他立名，此約當體受稱，即無相觀。下經自有釋名，至彼當知。若不動名，諸論雖異，並不出前三。故所離障亦離無相中作加行障。由有加行，未能任運現相及土。此地能斷，說斷二愚：一於無相作功用愚、二於相自在愚，令於相中不自在故。其所證如名不增減，以住無相不隨淨染有增減故。即此亦名相土自在所依真如，證此真如現相現土皆自在故，故所成行亦名無生法忍。相土自在，及所得果即定自在等，皆由無相無功用故。 > Eighth is the Immovable Stage (Acalā). As for why it follows here, the Yogācārabhūmi states: "Although with regard to signless mental application one dwells having cultivated it much, without deficiency and without interruption, one is not yet able to abandon effort within dwelling in the signless, nor has one yet attained mastery over signs. Because this cultivation has reached fulfillment, \[this stage\] follows next." Furthermore, in terms of allocated stations: the initial three stages are allocated to concord with the worldly; the next four stages are allocated to the Dharma of the Three Vehicles; and from the eighth onward, they are allocated to reveal the Ekayāna. Therefore, the Mahāyānasūtrālaṃkāra explains the seventh stage as "being close to the Ekayāna," and the Liang translation of the \[Mahāyāna\]saṃgraha also states that "from the eighth stage upward, it is taken as the Ekayāna." Thus we know that advancing from the prior distinctions into the Ekayāna, it follows next. As for "immovable," there are three general meanings. Thus the Cheng weishi lun states: "Because non-conceptual wisdom continues spontaneously, and cannot be moved by signs, effort, or afflictions." That is, because it is spontaneous, effort cannot move it; because it is continuous, signs cannot move it; and wholly owing to these two, afflictions cannot move it—which is largely the same as the present section. However, the Suvarṇaprabhāsa states: "Having attained mastery through the cultivation of signless correct thinking, the actions of afflictions cannot move it." This has only two meanings, because signs have already ceased to move \[it\] previously. "Action" refers to effort; the Mahāyānasaṃgraha states: "Because active effort with signs cannot move it." Here, affliction is briefly omitted. As for the meaning of Asvabhāva's commentary, it says: "In the seventh stage, action moves while signs do not move; here, both action and signs do not move." Vasubandhu agrees with this. The Saṃdhinirmocana states: "Because of attaining effortlessness through the signless, among all phenomena one is not moved by afflictions that manifest." This refers only to not being moved by afflictions based on the two above. The Daśabhūmika-vibhāṣā states: "Whether devas, Māra, Brahmā, śramaṇas, or brāhmaṇas, none can move his vows." This is explained in terms of persons being unable to move it; persons are also signs. The Renwang calls it the Stage of Equal Contemplation; the above all establish names in contrast to others, whereas this name is received based on its intrinsic essence, namely, signless contemplation. The sūtra below itself has an explanation of the name, which should be known when reaching it. Although the various treatises differ regarding the name "Immovable," none goes beyond the three \[meanings\] above. Therefore, the obstacle to be abandoned is also the obstacle of generating preparatory effort within the signless. Because there is preparatory effort, one cannot spontaneously manifest signs and lands. Being able to sever it at this stage, it is said to sever two kinds of ignorance: first, the ignorance of applying effort to the signless; second, the ignorance regarding mastery over signs, which makes one lack mastery over signs. The tathatā realized here is called "neither increasing nor decreasing," because by dwelling in the signless it does not increase or decrease along with the pure or defiled. This is also called the tathatā on which mastery over signs and lands relies, because having realized this tathatā, one attains mastery in manifesting signs and manifesting lands; hence the practice accomplished is also called patience with the unarisen nature of phenomena. Mastery over signs and lands and the results attained, such as mastery in meditative absorption, all derive from signlessness and effortlessness. > — English (machine translation) (machine translation) - [Previous: 41.13](https://indike.org/pramana/in.bauddha.taisho.1735.41.13) - [Next: 41.15](https://indike.org/pramana/in.bauddha.taisho.1735.41.15) - [Up: 41](https://indike.org/pramana/in.bauddha.taisho.1735.41) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.41.14) — English, machine translation ## Linked texts (3) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.189) — Classical Chinese - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.14.3) — Classical Chinese - [合部金光明經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.suvarnaprabhasa*zh-t664.3.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.41.14](https://indike.org/pramana/in.bauddha.taisho.1735.41.14) · Pramāṇa