俱舍論頌疏論本 15.56

15.56

上界善不動者，上二界善，名不動業。問：「豈不世尊說下三定皆名有動？」答：「初禪有尋伺動，二禪有喜受動，三禪有樂受動，故立動名。《不動經》中據能感得不動異熟，說名不動。」問：「如何有動定招無動異熟？」為答此問，故頌言：「約自地處所，業果無動故。」雖下三定有災患動，約處言之，業果不動。如初定業招初禪果，初禪處定無容轉令二地處受，業果處定立不動名。然欲界中有天等業，由別緣力轉人等中受，故非不動。

"Wholesome of the higher realms is immovable": wholesome [karma] of the upper two realms is called immovable karma. Question: "Did the World-Honoured One not state that the lower three dhyānas are all called 'having movement'?" Answer: "The first dhyāna has the movement of vitarka and vicāra; the second dhyāna has the movement of the feeling of joy; the third dhyāna has the movement of the feeling of pleasure. Therefore the name 'movement' is established. In the *Anejjasutta*, based on being able to bring about an immovable maturation (vipāka), it is called 'immovable'." Question: "How can a dhyāna that has movement incur an immovable maturation?" In order to answer this question, the verse states: "Because, with respect to their own stages and places, / The karma and fruit are without movement." Although the lower three dhyānas have the movement of calamities, when spoken of with respect to place, the karma and fruit are immovable. Just as karma of the first dhyāna incurs the fruit of the first dhyāna, the place of the first dhyāna is fixed and cannot be shifted to be experienced in the place of the second stage; because karma and fruit are fixed in place, the name 'immovable' is established. In the Desire Realm, however, karma for [rebirth as] a deva or the like may, by the force of distinct conditions, be shifted to be experienced among humans or the like; hence it is not immovable.