金光明經文句記 1.98

1.98

初、真諦。此師釋住，不但色質住於城山，故明八種能住之法：一住大千，顯能住化廣。二住依止，顯今能住。三住五分，顯於能住無漏五陰。五分者，謂戒、定、慧、解脫、解脫知見，謂無學道共戒、滅盡定、無生慧、有餘解脫、照解脫智眼名為知見，謂自知是初果乃至四果也。是則前三并在於果，方名法身。言壽命現在者，以入無餘則五分滅故，灰身則戒、定、有餘解脫滅，滅智則慧及知見滅，故壽命現在五分得住。四住威儀，行住坐臥皆有法則，故能利物。五天住，住禪定者，禪則四禪、定謂四空，是色無色二界天法故。六梵住，住四等，眾生無量、我心常等故。四禪加修慈悲喜捨生梵天王，故云梵住。文無喜捨，略也。七聖住，住三三昧，謂空、無相、無願，此三聖人所修，故云聖住。八大處住，即常寂光，言慮已絕，故云第一義也。此之八義，皆是如來能住法也。

First, Paramārtha. In this master's explanation of abiding, not only does the physical form abide in the city and mountain, but he also clarifies eight kinds of dharmas that are able to abide: First, abiding in the great thousand[-world system], revealing the vastness of the transformation that is able to abide. Second, abiding in support, revealing the present ability to abide. Third, abiding in the five divisions, revealing the untainted five aggregates of that which is able to abide. The five divisions are morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; that is, the morality associated with the path of the adept, the concentration of cessation, the wisdom of non-arising, liberation with remainder, and the eye of wisdom that illuminates liberation is called knowledge and vision, meaning knowing for oneself that one is at the first fruit up to the fourth fruit. Thus, the first three are also within the fruit, only then being called the Dharma body. Saying that "lifespan is presently existing" is because upon entering [nirvāṇa] without remainder, the five divisions are extinguished; when the body is reduced to ashes, morality, concentration, and liberation with remainder are extinguished; when wisdom is extinguished, wisdom and knowledge-and-vision are extinguished; therefore, while lifespan is presently existing, the five divisions are able to abide. Fourth, abiding in deportment: walking, standing, sitting, and lying down all have proper standards, and thus are able to benefit beings. Fifth, divine abiding: abiding in dhyāna and concentration, where dhyāna refers to the four dhyānas and concentration refers to the four formless [attainments], which are the dharmas of the devas of the form and formless realms. Sixth, brahma abiding: abiding in the four immeasurables, because sentient beings are limitless and one's mind is ever equal. Cultivating kindness, compassion, sympathetic joy, and equanimity in addition to the four dhyānas leads to rebirth as a Brahmā king; hence it is called brahma abiding. The text omits sympathetic joy and equanimity for brevity. Seventh, noble abiding: abiding in the three samādhis, namely emptiness, signlessness, and wishlessness; these three are cultivated by noble persons, hence called noble abiding. Eighth, abiding in the great place: namely Eternally Quiescent Light, where speech and thought have ceased; hence it is called the supreme truth. These eight meanings are all dharmas through which the Tathāgata is able to abide.