瑜伽論記 10.22

10.22

In [the section on] the supreme excellence of abidings, it first establishes two statements: 'Because the Tathāgatas mostly abide' is the first statement; 'the unexcelled, unequaled three abidings' is the second statement. In the explanation below 'the various...', it first lists the names of the three abidings. In the explanation of the statement below 'it should be known...', it first explains the second statement; below 'in these three abidings...', it turns back to explain the first statement. The three gateways to liberation and the concentration of cessation are called 'noble abidings' because only noble ones abide in them to attain the name 'noble abiding'; hence it clarifies that the Tathāgata abides in the practice of the three emptinesses and in the concentration of cessation. The four dhyānas and four formless [attainments] are the species of gods and the causes of gods; because the Buddha abides in the cause of gods, they are called 'divine abidings'. Although humans attain concentration, they do not receive the retribution of concentration, so they are not called 'human abidings'. The four immeasurables open the path to the Brahmā heaven and attain the retribution of the Brahmā heaven, mostly serving as 'Brahmā abidings'. Regarding why among noble abidings he mostly abides in emptiness and the concentration of cessation: if one abides in wishlessness, one is revulsed by the dependent; if one abides in signlessness, one rejoices in the real; now, abiding in emptiness eliminates both revulsion and rejoicing. If one enters the concentration of cessation, all conceptual proliferation ceases. In the lower three concentrations wisdom is abundant and concentration is deficient; in the four formless [attainments] concentration is abundant and wisdom is deficient; only in the fourth dhyāna are concentration and wisdom equal, so the Tathāgata mostly abides in it. Among the four Brahmā abidings, because the Tathāgata's intention mostly gathers the suffering, he abides in great compassion. Below 'during the six periods of day and night...', it explains the intention of abiding in great compassion. As Nāgārjuna's Mahāprajñāpāramitopadeśa states, adding a 'Buddha abiding' to the previous three abidings makes four Buddha abidings: namely, the Śūraṅgama and immeasurable samādhis, as well as the Buddha's ten powers, four fearlessnesses, unshared dharmas, and so forth, are all Buddha abidings. Or they are divided into sixteen: divine abidings have eight, namely four in the form realm and four in the formless realm; Brahmā abidings have four, namely the four immeasurables; the noble stages have four, namely wishlessness, etc., and the concentration of cessation; thus there are sixteen, and when expanded they are immeasurable, as explained in that treatise.