勝鬘寶窟 1.26

1.26

所言住者，凡有二種：一者內住、二者外住。內住有二：一約人論。六欲天住法，是為天住；梵天乃至非想非非想住法，說為梵住；諸佛、辟支、羅漢住法，說為聖住。三種住中住聖住，憐愍眾生故住舍衛國。二約行以別。論云「布施、持戒、善心三事，故名天住；慈悲喜捨，名為梵住；空、無相、無作說為聖住。聖住法，佛於中住。」復說四住，三如上，第四佛住首楞嚴三昧、十力、無畏等。如《地持》中亦約行分三，與彼說大同小異。若說梵住，與前不異。若說天住，以八禪等為天住，此義則異。若說聖住，亦同亦異，同住三空，更加滅盡正受為異。《地持》又說，梵住中多住大悲，天住中多住第四禪，聖住中多住空及滅盡定也。所言外住者，凡有四雙：一化處住有淨穢二土，如釋迦居穢、彌陀住淨。二者異住同住，如釋迦異俗住伽灆，天王佛與俗同住猶如天子。三未捨壽分住、捨壽分住。未捨壽分住則無量歲；捨壽分住，如答魔王請，唯留三月，餘無量歲悉皆捨之。四通住、別住。行住坐臥皆名為住，謂通住也；四儀中一，稱為別住。若內若外，皆是無住而住、住無所住也。古注云：列佛所在，重明旨異。舍衛是六師所居，佛住伏其頑首也。

Regarding what is called "dwelling," there are generally two kinds: first, internal dwelling; second, external dwelling. Internal dwelling has two aspects: first, discussed in terms of persons. The dwelling practices of the six desire heavens are heavenly dwellings; the dwelling practices from the Brahma heavens up to neither-conceptualization-nor-non-conceptualization are called Brahma dwellings; the dwelling practices of the Buddhas, pratyekabuddhas, and arhats are called noble dwellings. Among the three kinds of dwellings, [the Buddha] dwelt in the noble dwelling, yet out of compassion for sentient beings he dwelt in the country of Śrāvastī. Second, distinguished in terms of practice. The treatise states: "The three matters of giving, keeping the precepts, and a wholesome mind are called heavenly dwellings; benevolence, compassion, joy, and equanimity are called Brahma dwellings; emptiness, signlessness, and wishlessness are called noble dwellings. In the practices of noble dwellings, the Buddha dwells among them." It also explains four dwellings: three are as above, and the fourth is the Buddha's dwelling in the Śūraṅgama-samādhi, the ten powers, fearlessnesses, and so forth. As in the Bodhisattvabhūmi, it also divides them into three in terms of practice, being broadly the same as that explanation with minor differences. If one speaks of Brahma dwellings, it does not differ from the preceding. If one speaks of heavenly dwellings, taking the eight dhyānas and so forth as heavenly dwellings, this meaning is different. If one speaks of noble dwellings, it is both the same and different: the same in dwelling in the three empties, but with the addition of the meditative attainment of cessation as the difference. The Bodhisattvabhūmi also explains that in Brahma dwellings, one mostly dwells in great compassion; in heavenly dwellings, one mostly dwells in the fourth dhyāna; in noble dwellings, one mostly dwells in emptiness and the absorption of cessation. Regarding what is called external dwelling, there are generally four pairs: first, dwelling in places of transformation having defiled and pure lands, just as Śākyamuni abides in the defiled while Amitābha dwells in the pure. Second, differing dwelling and identical dwelling, just as Śākyamuni differed from the secular by dwelling in a saṃghārāma, whereas the Devarāja Buddha dwelt together with the secular like a son of heaven. Third, dwelling while not relinquishing the lifespan and dwelling while relinquishing the lifespan. Dwelling while not relinquishing the lifespan lasts for immeasurable years; dwelling while relinquishing the lifespan is like answering the request of Māra the demon king by retaining only three months and completely relinquishing the remaining immeasurable years. Fourth, general dwelling and particular dwelling. Walking, standing, sitting, and lying down are all called dwelling; this is called general dwelling; any one among the four postures is called particular dwelling. Whether internal or external, they are all dwelling without dwelling, dwelling in nothing that is dwelled in. An ancient commentary states: "Setting forth where the Buddha was located reiterates the distinction in his purpose. Śrāvastī was the residence of the six masters; the Buddha dwelt there to subdue their stubborn heads."