大方廣佛華嚴經疏 41.14

41.14

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.