金光明最勝王經疏 4.114

4.114

即無相中作加行障。於第七地雖能長時作無相觀，能加功用方得長時，有加行愚。由愚未斷，故起加行，無相觀中不得自在。執相者，即於七地雖現相土有執相種，於現相土亦不自在，不自在言通於無相。又有四自在，謂相、土、智、業。於八地中得相土二，九地得智，十地得業。相即隨欲現金銀等類，類寬也。土即隨欲現，或大小土，狹於相故。今言相即得攝土，故入八地能斷彼障。問：入八地已無相自在，何故耽寂不欲利生？答：言自在者，約無功用任運能起自利而說，不約利他，故不相違。

This is the obstacle of applying effort within the signless. Although on the seventh ground one can perform signless contemplation for long durations, only by exerting effort is one able to sustain long durations, as there is the folly of applied effort. Because this folly is not yet severed, one initiates applied effort and does not attain effortless mastery within signless contemplation. As for "grasping signs": although on the seventh ground one manifests characteristics and lands, seeds of grasping signs remain, and one likewise lacks mastery over manifesting characteristics and lands. The phrase "lacks mastery" applies to both [these and] the signless. Furthermore, there are four kinds of mastery, namely over characteristics, lands, wisdom, and actions. On the eighth ground one attains the two of characteristics and lands; on the ninth ground one attains wisdom; on the tenth ground one attains actions. "Characteristics" refers to manifesting categories such as gold and silver according to one's wish; its scope of categories is broad. "Lands" refers to manifesting according to one's wish either large or small lands; it is narrower than characteristics. Now, mentioning characteristics includes lands; therefore, upon entering the eighth ground one can sever that obstacle. Question: Having entered the eighth ground, one has attained mastery in the signless, so why is one indulged in quietude and unwilling to benefit sentient beings? Answer: The statement regarding "mastery" is spoken in terms of being able to spontaneously initiate svārtha without effort, not in terms of parārtha; thus there is no contradiction.