金光明經文句記 1.99

1.99

二、《釋論》。《大品》云「佛住王舍城」，龍樹約四義釋能住法，謂天、梵、聖、佛也。真諦八法不出此四，是故大師以四攝之。論中天梵與真諦師天梵二住名義全同，而言定者，四等定也，此則以二攝於二也。聖住，與真諦聖住名義全同，而更攝得五分壽命，此則以一攝二也。佛住與真諦大處住名異義同，以一攝一，此則論四已攝彼五也。而論復云「於四住法中住聖住、佛住法，憐憫眾生故。」王舍城住，今云迹住也。此義復攝真諦三住，以王城是依止處故。王城在大千界內故，四威儀不離王城故。問：佛能住法是首楞嚴，論何須說聖、梵、天三？答：如來自行實在楞嚴，為利他故住餘三法。心若不住梵天等法，口豈能說四禪四等？是故妙樂明論四住云「從廣之狹、將勝攝劣故。天攝機寬，佛攝最狹，中二迭論，故云從廣之狹。佛住既勝，無善不攝，故聖等三是凡小善，明所攝耳。」

Second, the Treatise. The Pañcaviṃśati states, "The Buddha abided in Rājagṛha." Nāgārjuna explained the dharmas that are able to abide according to four meanings, namely divine, brahma, noble, and Buddha. Paramārtha's eight dharmas do not go beyond these four, and therefore the Great Master subsumed them under these four. In the Treatise, divine and brahma have completely the same names and meanings as the divine and brahma abidings of Master Paramārtha, and where it mentions concentration, it means the concentrations of the four immeasurables; this subsumes two with two. Noble abiding has completely the same name and meaning as Paramārtha's noble abiding, and furthermore subsumes the five divisions and lifespan; this subsumes two with one. Buddha abiding has a different name but the same meaning as Paramārtha's abiding in the great place, subsuming one with one; thus the four of the Treatise already subsume those five. Furthermore, the Treatise states, "Among the four abidings, he abides in the dharmas of noble abiding and Buddha abiding out of pity for sentient beings." Abiding in Rājagṛha is now called trace abiding. This meaning again subsumes three abidings of Paramārtha, because the royal city is the place of support, the royal city is within the great thousand-world system, and the four deportments are not separate from the royal city. Question: If the dharma by which the Buddha is able to abide is the Śūraṅgama, why does the Treatise need to speak of the three: noble, brahma, and divine? Answer: The Tathāgata's own practice actually resides in the Śūraṅgama; it is for the sake of benefiting others that he abides in the other three dharmas. If his mind did not abide in dharmas such as brahma and divine, how could his mouth preach the four dhyānas and four immeasurables? Therefore, Miaole, in clarifying the four abidings of the Treatise, says: "It is because of proceeding from the broad to the narrow and using the superior to subsume the inferior. Divine subsumes the broadest range of capacities, Buddha subsumes the narrowest, and the middle two are evaluated in turn; hence it says 'from broad to narrow.' Since Buddha abiding is superior, there is no good it does not subsume; therefore the three such as noble are ordinary and small goods, clarified as that which is subsumed."