成唯識論述記 8.493

8.493

述曰：不還果等，雜修第四靜慮，資下無雲等三天故，業生淨居等，於理無違。此總報業及名言種，凡夫時已造生第四禪下三天業，一地繫故，後由無漏資此故，業生淨居天，非聖者新造也。既異處受，云何名為不動？以定住境名為不動，非不易處受名為不動。《對法》雖言不可轉令異界地受名為不動，然約多分，除此雜修及生自在宮者，所餘凡聖皆無此事。又，非異界地趣受名不動，彼同地故，前解唯定地，名不動即通一切。若不異處受名不動，從多分說，如地獄業不可改轉仍許轉重為輕，阿羅漢身受從多分說者，此亦應爾。淨居等者，等取第十地大自在宮。《瑜伽》第四、《對法》第六、《十地論》等說，淨居之上有自在宮，第十地菩薩當生其處感彼第八等，此亦凡時故業，由無漏定有資而得生彼，故致等言。

The Commentary states: Non-returners and others practice intermingled cultivation of the fourth dhyāna to reinforce the lower three heavens, such as the Cloudless Heaven; therefore, that old karma results in rebirth in the Pure Abodes and so forth, which is not contradictory to reason. This karma of general retribution and its seeds of nominal designation had already been created during their time as ordinary beings as karma to be born in the lower three heavens of the fourth dhyāna, bound to a single stage; later, because anāsrava [dhyāna] reinforces this old karma, they are reborn in the Pure Abode heavens; it is not newly created by noble ones. Since it is experienced in a different place, why is it called immovable? It is called immovable because it remains stably fixed in its object, not because it is experienced without changing place. Although the Abhidharma-samuccaya states that it is called immovable because it cannot be shifted to be experienced in a different realm or stage, this is spoken from the perspective of the majority; except for this intermingled cultivation and those born in Maheśvara's palace, all other ordinary beings and noble ones have no such phenomenon. Furthermore, it is called immovable not because it is experienced in a different realm, stage, or destiny, for those belong to the same stage; the earlier explanation refers solely to the stage of meditative absorption: being called immovable applies to all. If being experienced without changing place is called immovable, this is said from the perspective of the majority, just as hell karma cannot be altered, yet it is still admitted that heavy karma can be shifted to light, or that an arhat experiences it in this body—which is said from the perspective of the majority; this too should be understood in the same way. The phrase "Pure Abodes and so forth" includes the Great Maheśvara Palace of the tenth bhūmi. The fourth fascicle of the Yogācārabhūmi, the sixth fascicle of the Abhidharma-samuccaya, the Daśabhūmika-śāstra, and so forth state that above the Pure Abodes is Maheśvara's palace; tenth-stage bodhisattvas will be born in that place, experiencing the eighth [consciousness] there and so forth. This is also old karma from their time as ordinary beings, reinforced by anāsrava samādhi so that they are able to be born there; hence the word "and so forth" is used.