成唯識論演祕 7.479

7.479

按瑜伽四十三。謂此靜慮略有二種。一者世間。二出世間。當知此二隨其所應。復有三種。一者若諸菩薩所有靜慮遠離一切分別。能生身心輕安。最極寂靜遠離憍舉。離諸愛味泯一切相。當知是名菩薩現法樂住靜慮。二者若諸菩薩所有靜慮。能引能住種種殊勝不可思議所有功德。當知是名能引菩薩等持功德靜慮。三者饒益有情靜慮有十一種。如戒度引。又對法論第十二云。御眾業任持者。謂依止內證。故教授教戒所化有情。心未定者令其心定心。已定者令其解脫。由饒益有情靜慮所任持故。

According to Yogācārabhūmi, Fascicle 43: This meditation is briefly of two kinds: first, worldly; second, transworldly. It should be known that according to their application, these two further have three kinds: First, if a bodhisattva has a meditation that is far removed from all conceptual proliferation, can generate pliancy of body and mind, is exceedingly tranquil, far removed from arrogance, free from all attachment to tastes, and obliterates all marks, this should be known as a bodhisattva's meditation of dwelling happily in the present Dharma. Second, if a bodhisattva has a meditation that can lead to and dwell in all manner of extraordinary, inconceivable merits, this should be known as the meditation capable of leading to the virtues of a bodhisattva's samādhi. Third, the meditation that benefits sentient beings is of eleven kinds, as cited under the perfection of morality. Furthermore, the Abhidharmasamuccaya-bhāṣya, Fascicle 12, says: 'Sustaining the task of guiding the assembly' means that by relying on internal realization, one instructs and admonishes the sentient beings to be transformed: for those whose minds are not yet concentrated, one causes their minds to be concentrated; for those whose minds are already concentrated, one causes them to be liberated, because of being sustained by the meditation that benefits sentient beings.