[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 68.77 # 大方廣佛華嚴經隨疏演義鈔 68.77 大方廣佛華嚴經隨疏演義鈔 68.77 - **Language:** Classical Chinese ### [68.77](https://indike.org/pramana/in.bauddha.taisho.1736.68.77) 疏「言不動」下，二釋名。總引八釋，兼無性、世親釋論，則有十釋。下結不出三義，而《唯識》最具。今初，先舉論：後「謂任運故」下，疏釋，即第九論。二「與本分大同」者，即本論云「報行純熟無相無間，故名不動。」報行純熟，即是功用不動。前地所修，今此位成，名為報熟。空有常行，名為無間，不為空有間故，常在無相觀故。三「而金光明」者，即第三經。先舉經；「但有二義」下，疏釋不言，不為相動，故但二義。「由相於前」下，疏出經意。前常在無相觀，相已不動。此經無相，正思唯修，是常無相故，煩惱不動；得自在故，功用不動。四「攝論」，先舉論；「此則略無煩惱」，是疏釋論。而言略無者，非全無也，或以相用即煩惱故。「無性」下，引彼釋論，當其第一。彼文繁廣，故言「意云」。無性具云「言不動者，謂一切相及一切行，不能動彼心故。第七地中雖一切相所不能動，相不現行故。然不自在任運而轉，有加行故。第八地中任運而轉，不作加行故。是名七八地差別。」次云「世親同此」者，亦七論云「由此地所有諸相及一切行皆不能動，無分別智任運流行。」五「深密」者，即第四經，亦以相行即煩惱也。六「十住論」，亦是第一論。「此即約人」下，疏釋。七「仁王」者，即下卷經。後「上皆」下，疏釋。即常在無相觀，故名等觀。八「下經」，可知。 > In the commentary, from "As for 'immovable'..." down, second, is the explanation of the name. It generally cites eight explanations; including the explanatory treatises by Asabhāva and Vasubandhu, there are ten explanations. The conclusion below does not exceed three meanings, with the Vijñaptimātratāsiddhi being the most complete. Now, first, it raises the treatise: later, from "meaning effortless..." down, the commentary explains it, which is the ninth treatise. Second, "largely identical to the root text" refers to the root treatise stating: "Retributive practice is fully mature, signless and uninterrupted, hence it is named immovable." "Retributive practice is fully mature" means immovable regarding effort. That which was cultivated on the previous ground is now accomplished in this stage, which is called retributive maturity. Constantly practicing emptiness and existence is called uninterrupted, because it is not interrupted by emptiness and existence, being constantly in signless contemplation. Third, "whereas the Suvarṇaprabhāsa..." is the third fascicle of the sūtra. First it quotes the sūtra; from "has only two meanings" down, the commentary explains that it does not mention being moved by signs, hence there are only two meanings. From "due to signs having been previously..." down, the commentary reveals the intention of the sūtra: previously, one was constantly in signless contemplation, so signs were already unmoved; in this sūtra, signlessness is correctly reflected upon and cultivated, and being constantly signless, afflictions are immovable; having attained mastery, effort is immovable. Fourth, the Mahāyānasaṃgraha: first it cites the treatise; "this then omits afflictions" is the commentary's explanation of the treatise. In saying it omits them, it does not mean there are completely none, or it may be because signs and functions are themselves afflictions. From "Asabhāva" down, it cites his explanatory treatise, which corresponds to the first \[fascicle\]. Its text is voluminous, hence it says "the meaning is." Asabhāva states in full: "As for 'immovable', all signs and all activities cannot move that mind. Although in the seventh ground all signs cannot move it because signs do not occur, it nevertheless does not operate with effortless mastery, because of exertion. In the eighth ground, it operates effortlessly without making exertion. This is the distinction between the seventh and eighth grounds." Next, "Vasubandhu agrees with this" refers to the seventh treatise also stating: "Because all signs and all activities on this ground cannot move it, non-conceptual cognition operates effortlessly." Fifth, the Saṃdhinirmocana is the fourth fascicle of the sūtra, which also takes signs and activities to be afflictions. Sixth, the Daśabhūmika-vibhāṣā is also the first fascicle of the treatise. From "this is in terms of the person" down is the commentary's explanation. Seventh, the Renwang is the lower fascicle of the sūtra. Later, from "the above are all..." down is the commentary's explanation: constantly abiding in signless contemplation is therefore called equal contemplation. Eighth, "the lower sūtra" is self-evident. > — English (machine translation) (machine translation) - [Previous: 68.76](https://indike.org/pramana/in.bauddha.taisho.1736.68.76) - [Next: 68.78](https://indike.org/pramana/in.bauddha.taisho.1736.68.78) - [Up: 68](https://indike.org/pramana/in.bauddha.taisho.1736.68) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.68.77) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732.4.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.68.77](https://indike.org/pramana/in.bauddha.taisho.1736.68.77) · Pramāṇa