大方廣佛華嚴經隨疏演義鈔 68.77

68.77

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.