大乘義章 10.78

10.78

次辨其相。開合不定。總之為一，謂七無上中一住無上。或分為二：一是世間、二是出世，梵住天住是其世間，聖住一種是其出世。或分為三，三名如向。於中辨釋，略有三義：一就果分別，如《大智論》說：欲界六天名為天住；色無色天名為梵住，以離欲故；涅槃聖法名為聖住。二就因分別，亦如《大智論》說：布施持戒禮拜等善名為天住，能得欲界六天果故；四禪四空四無量等名為梵住，能得上界梵世界故，此色無色通名為梵；三三昧等名為聖住。三就行分別，如《地持》說：八禪地定名為天住，其所依故；四無量心名為梵住，以此四行於一切生離過淨故；彼三三昧、滅盡正受名為聖住，唯是聖人所依止故。此後三住，涅槃名為三行窟宅，猶是住處義也。或分為四，如《大智論》說，於前三上加一住，合為四也。如彼論說：首楞嚴等無量三昧，及佛十力、四無所畏、不共法等一切佛法，通名佛住。或分十六，彼天住中有八禪定，即以為八。梵中有其四無量心，通前十二。聖住有四，謂三三昧、滅盡正受，通前十六。如《地持》說：此十六中四無上住如來多住，天住之中住第四禪。以下三禪，慧多定少；上之四空，定多慧少。定慧不均、用不稱心，故不多住。唯第四禪，定慧均等、作用稱心，是以多住。是故如來最初成道及般涅槃，皆依四禪梵住之中多住。大悲如來常念有苦眾生，大悲能拔，是故多住。聖中多住空三昧門及滅盡正受，以空三昧離相中勝，滅盡正受寂止極，是故多住。隨義廣分，住乃無量。今據一門，且論三種。三住如是。

Next is distinguishing their characteristics. Division and combination are variable. Combining them into one, it refers to the unsurpassable abiding among the seven unsurpassables. Or dividing them into two: first, mundane; second, supramundane. The brahma abiding and deva abiding are mundane, while the single noble abiding is supramundane. Or dividing them into three, with the three names as mentioned above. In distinguishing and explaining them, there are briefly three senses: First, distinguishing them according to the fruit. As the Mahāprajñāpāramitopadeśa explains: the six heavens of the desire realm are called the deva abiding; the heavens of the form and formless realms are called the brahma abiding because of freedom from desire; the noble dharmas of nirvāṇa are called the noble abiding. Second, distinguishing them according to the cause. As also explained in the Mahāprajñāpāramitopadeśa: virtuous acts such as giving, keeping precepts, and paying homage are called the deva abiding, because they can attain the fruit of the six heavens of the desire realm; the four dhyānas, four formless attainments, and four immeasurables are called the brahma abiding, because they can attain the brahma worlds of the higher realms—here the form and formless realms are collectively called brahma; the three samādhis and so forth are called the noble abiding. Third, distinguishing them according to practice. As the Bodhisattvabhūmi explains: the dhyānas and samādhis of the eight stages are called the deva abiding, because they are what is relied upon; the four immeasurable minds are called the brahma abiding, because through these four practices one is faultless and pure toward all living beings; the three samādhis and the cessation attainment are called the noble abiding, because they are relied upon solely by noble persons. Regarding these latter three abidings, the Nirvāṇa [Sūtra] calls them the caverns and dwellings of the three practices, which still carries the meaning of abiding places. Or dividing them into four: as the Mahāprajñāpāramitopadeśa explains, adding one abiding on top of the preceding three makes four in total. As that treatise states: the Śūraṅgama and other immeasurable samādhis, as well as the Buddha's ten powers, four fearlessnesses, āveṇika-dharmas, and all other Buddha dharmas, are collectively called the Buddha abiding. Or dividing them into sixteen: in that deva abiding there are eight dhyāna attainments, which constitute eight; within the brahma [abiding] there are the four immeasurable minds, which together with the preceding make twelve; the noble abiding has four, namely the three samādhis and the cessation attainment, which together with the preceding make sixteen. As the Bodhisattvabhūmi explains: among these sixteen, the Tathāgata frequently abides in the four unsurpassable abidings. Within the deva abiding, he abides in the fourth dhyāna. In the lower three dhyānas, wisdom is plentiful and samādhi is deficient; in the higher four formless attainments, samādhi is plentiful and wisdom is deficient. Because samādhi and wisdom are unequal and their functioning does not accord with the mind's intent, he does not abide in them frequently. Only in the fourth dhyāna are samādhi and wisdom equal and their operation accords with the mind's intent, and therefore he abides in it frequently. Hence the Tathāgata's initial attainment of the Way and his final parinirvāṇa both relied on the fourth dhyāna. Within the brahma abiding, he frequently abides in great compassion: the Tathāgata constantly thinks of sentient beings suffering pain, and great compassion can extricate them, therefore he frequently abides in it. Among the noble [abidings], he frequently abides in the gate of emptiness samādhi and the cessation attainment, because emptiness samādhi is supreme in transcending characteristics and the cessation attainment reaches the culmination of tranquil cessation; therefore he frequently abides in them. When broadly divided according to their meanings, abidings are indeed measureless. Now, relying on one approach, we discuss three types for the present. Such are the three abidings.