俱舍論記 15.131

15.131

「雖此定中至立不動名」者，答。雖下三定中有尋、伺等災患所動，而業對果非如欲界有動轉故，立不動名。謂欲界中有餘異趣、異處滿業，由別緣力資助彼故，令於異趣、異處中受，以或有業能感外財官位、內身形量顏色身及受樂等。滿業於天等四趣中此業應熟，由別緣力所引轉故。於人等四趣中此業便熟，唯除地獄，以無可愛異熟果故。又解：於等字中亦攝地獄，以非愛果通五趣故。色、無色界，餘地、餘處業，無容轉令異地、異處受異熟果。以業對果對處定故，等引地攝。無動轉故，立不動名。又《正理》云「應知此中由於因果相屬愚故造非福業。以非福業純染污故，要依麁重相續無明。由此無明現在前位，不能信解因果相屬，是故發起諸非福行。由真實義愚故造福及不動業。真實義者，謂四聖諦。若於彼愚，諸異生類於善心位亦得間起，由此勢力令於三界不如實知其性皆苦，起福、不動行為後有因。若已見諦者則無是事，乘先行力漸離染時，如次得生欲、色、無色（解云：異生於世俗因果相屬愚故，造非福業。於真實義愚故，造福及不動業。若已見諦者，不愚因果相屬故不造非福業，不愚真實義故不造福、不動業。故言若已見諦者即無是事。然乘先異生時福及不動行力，漸離染時，如次得生欲，色，無色。若准此文，聖人不造感生異熟業）。」

Regarding 'Although in this absorption ... to ... the name immovable is established': this is the reply. Although in the lower three dhyānas there is movement by calamities such as vitarka and vicāra, karma with respect to its fruit does not shift as in the desire realm, and therefore the name immovable is established. That is, in the desire realm, other completing karmas (paripūrakakarman) of different destinies and different places, aided by the power of distinct conditions, are caused to be experienced in different destinies and different places; for instance, there may be karma capable of producing external wealth, official status, internal physical size, complexion, and experiencing pleasure, etc. This completing karma should have matured in the four destinies such as the devas, but because it is redirected by the power of distinct conditions, it matures in the four destinies such as humans, excluding only the hells because there is no desirable vipāka fruit there. Another explanation: the word 'and so forth' also subsumes the hells, because undesirable fruits are common to all five destinies. In the form and formless realms, karma of other stages and other places cannot be shifted to experience its vipāka fruit in a different stage or different place. Because the karma is fixed with respect to its fruit and fixed with respect to its place, it is subsumed under the stage of equipoise (samāhita-bhūmi). Because it does not shift, the name immovable is established. Furthermore, the Nyāyānusāra states: 'It should be known that here, due to delusion regarding the mutual connection between cause and fruit, non-meritorious karma is created. Because non-meritorious karma is purely defiled, it necessarily relies on a coarse, continuous ignorance (avidyā). Due to the present manifestation of this ignorance, one cannot believe in or understand the mutual connection between cause and fruit, and therefore one gives rise to non-meritorious actions. Due to delusion regarding the true reality, one creates meritorious and immovable karmas. The true reality refers to the four noble truths. If one is deluded regarding them, ordinary beings can also have [such delusion] arise intermittently even in states of wholesome mind; through this power, they do not truly know that all three realms are suffering by nature, and they generate meritorious and immovable actions as the cause for future existence. If one has already seen the truths, then this does not happen; relying on the power of prior actions, as one gradually separates from defilement, one is successively born into the desire, form, and formless realms.' (The explanation says: Ordinary beings create non-meritorious karma due to delusion regarding the worldly mutual connection between cause and fruit. Due to delusion regarding true reality, they create meritorious and immovable karma. If one has already seen the truths, because they are not deluded about the mutual connection between cause and fruit, they do not create non-meritorious karma; because they are not deluded about true reality, they do not create meritorious or immovable karma. Therefore it says that if one has already seen the truths, this does not happen. However, relying on the power of meritorious and immovable actions from when they were previously ordinary beings, as they gradually separate from defilement, they are successively born into the desire, form, and formless realms. According to this text, noble ones do not create karma that causes the vipāka of rebirth.)