法華文句記 1.127

1.127

次釋「住」中全用《大論》，恐他不曉，故初標云能住所住，若但身土但成世界，心法相依方成三悉。他人唯許身依於土，乃成佛心無所依法。忍土者，《悲華》第五云：「何因緣故名曰娑婆？是諸眾生忍受三毒及諸煩惱故也。」能所異故名為世界。故《大論》云：「住者四儀住世（今文世界）」。復有三種：一者天住，謂欲天，今云十善；二者梵住，即色天，今云四禪，但名異耳（今文為人）；三者淨住，即三果已去，今云三三昧者。論云：「入三三昧即得初果」。三三昧為對治者，以為三明近對治門，具如《止觀》第七記。《論》又云：「布施持戒善心為天住，四無量心為梵住，（前從果、此修因）三三昧為聖住，聖住秖是淨住耳。」論又有四住，天、梵、聖、佛。更加佛住，即今文中《首楞嚴》是，故今四住收論文盡。若以教收，四教並有前四悉義，四佛並為第一義天；但前二佛不得云用《首楞嚴》耳。

Next, in explaining “dwelling”, the Great Treatise is used in its entirety. Fearing that others would not understand, it first designates the one who dwells and that which is dwelt in. If it were merely body and land, it would constitute only the worldly [siddhānta]; only when mind and dharmas rely on each other do they constitute the three siddhāntas. Others only accept that the body relies upon the land, which results in the Buddha's mind having no dharma upon which to rely. As for the land of endurance, the fifth roll of the Karuṇāpuṇḍarīka says: “For what reason is it called Sahā? It is because these sentient beings endure the three poisons and all defilements.” Because the subject and the object are distinct, it is called worldly. Therefore the Great Treatise says: “Dwelling means dwelling in the world in the four deportments (the worldly [siddhānta] in the present commentary).” Furthermore, there are three kinds: first, heavenly dwelling, meaning the desire heavens, here termed the ten virtuous deeds; second, brahma dwelling, namely the form heavens, here termed the four dhyānas, the difference being merely in name (the [siddhānta] for persons in the present commentary); third, pure dwelling, namely from the third fruit upward, here termed the three samādhis. The Treatise says: “Entering the three samādhis, one immediately attains the first fruit.” The three samādhis serve as the therapeutic [siddhānta] because they serve as the immediate therapeutic gate for the three clarities, as fully explained in the notes to the seventh fascicle of the Cessation and Contemplation. The Treatise also says: “Giving, holding precepts, and good intentions constitute heavenly dwelling; the four immeasurables constitute brahma dwelling (the former is based on the fruit; this is based on cultivating the cause); the three samādhis constitute the noble dwelling; the noble dwelling is simply the pure dwelling.” The Treatise also has four dwellings: heavenly, brahma, noble, and buddha. Adding the buddha dwelling, this is the Śūraṅgama in the present text; therefore the present four dwellings completely gather in the text of the Treatise. If gathered by the teachings, the four teachings all possess the meaning of the preceding four siddhāntas, and the four buddhas all serve as the heaven of the supreme truth; it is only that the first two buddhas cannot be said to employ the Śūraṅgama.