瑜伽師地論略纂 9.86

9.86

論解聖住中云「謂空、無願、無相、滅定」者，諸論中唯有三解脫門為聖住，今取滅定，以無相故，即多住，亦在有住中。諸論約三解脫作法，此通實為論，無違。又會正為聖，能證聖正法名聖住，即唯三解脫門。若聖人之中，成就名聖住，即滅定亦是；餘四聖等不離道諦，有心會正，云聖義。今滅定無心，無會正義，故曰諸論無，此論據成熟故有。天住中，諸論唯四靜慮，今此論通無色者，以定慧均義。獨標天名者，唯說四禪，即諸論，如《對法》第十一卷說。若有無漏義，復有亦名天者，無色亦然，故此中通無色，不違。又約有光淨故名天，無色亦有定光淨故名天，即亦是天住。如此文實作法，彼約一義。

Regarding the treatise's explanation of noble abidings as "referring to emptiness, wishlessness, signlessness, and the cessation meditative absorption": across the various treatises, only the three gateways to liberation are considered noble abidings. Here, the cessation meditative absorption is also included because it is signless; thus it is predominantly abiding, and is also among the existent abidings. The various treatises formulate their systems based on the three liberations, whereas this treatise treats them comprehensively according to actuality, so there is no contradiction. Furthermore, conforming to correctness constitutes being "noble," and being able to realize the noble, correct Dharma is called a "noble abiding"; in that sense, it refers solely to the three gateways to liberation. If it means being accomplished among noble persons, that is called a noble abiding, and then cessation meditative absorption is also one. The other four noble [truths] and so forth are not apart from the truth of the path; because they possess a mind that conforms to correctness, they are described in terms of the meaning of "noble." Now, cessation meditative absorption is mindless and lacks the sense of conforming to correctness; therefore, it is absent in the other treatises, whereas this treatise includes it based on its being fully matured. Regarding celestial abidings: in the various treatises they are solely the four dhyānas, but here this treatise extends them to include the formless [absorptions], because meditation and wisdom are balanced. When designating solely the name "celestial," only the four dhyānas are spoken of, which is how the various treatises explain it, as stated in the eleventh fascicle of the Abhidharma-samuccaya-vyākhyā. If it has the meaning of being untainted and also has that which is called "celestial," the formless [absorptions] are also like this; hence there is no contradiction in extending it here to the formless. Furthermore, in terms of having luminous purity it is called "celestial"; the formless also has the luminous purity of meditative concentration and is thus called "celestial," which is likewise a celestial abiding. Thus this text formulates the method according to actuality, whereas the other [texts] are based on a single sense.