[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 1.53 # 說無垢稱經疏 1.53 說無垢稱經疏 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1782.1.53) 贊曰：上二句，能以少法廣含多義功德。下二句，顯無漏離縛殊勝功德。念謂明記諸所作事，如《瑜伽》五十七釋契經說，念、等念、隨念、別念、不忘念。心明記無失，無忘無失法，此義如《瑜伽》攝異門說。定謂於境心不嬈亂，五十七云「令心住、等住、安住與近住。謂調寂靜寂止，一趣等持性。」此如《對法論》第十說。總持者，陀羅尼也。念慧為體，能以少功廣含多義，能總任持，名為總持。此有四種：一法、二義、三能得菩薩忍、四者呪。由念明記成無忘失，定無亂錯常居一趣，總持苞含易可受說，故以少法能苞廣法。解脫智門者，謂無漏智，離有漏縛，故言解脫。解脫即無障，無障解脫以智為體。智即是門，智門能入三性境故。《瑜伽論》云「若以解脫門言之，出世正智所攝。」《顯揚論》云「但言空無願無相，通有漏無漏、若定若散聞思修慧。若言空無願無相三摩地，通有漏無漏，唯定非散、唯修慧非聞思。若言空無願無相解脫門，唯無漏非有漏、唯定非散、唯修慧非聞思。」今言解脫，故唯無漏。空門緣所執，彼無體故。無願門緣依他，不於三界願求故。無相門緣圓成，觀真如為無相故。或三解脫門皆能緣三性，或十六行種種不同，如《樞要》及《瑜伽》第十二抄。古經二句合云「心常安住無礙解脫」。無礙即無障，解脫即智門，可謂建立無障解脫智門，其心常安住。乍觀常安住彼無礙解脫，然即是定，略無今念及總持二。合今二合為古一句，仍義不全。 > Commentary: The upper two lines are the virtue of being able to broadly contain many meanings with few dharmas. The lower two lines reveal the sublime virtue of being anāsrava and free from bonds. "Mindfulness" means clearly remembering all deeds done; as the explanation of the sūtras in \*Yogācāra\* fascicle 57 states: mindfulness, equal mindfulness, follow-up mindfulness, distinct mindfulness, and non-forgetful mindfulness. The mind clearly remembers without lapse, a dharma of non-forgetting and non-lapse; this meaning is as described in the "Synonyms" section of \*Yogācāra\*. "Concentration" means that the mind is not agitated toward its object; fascicle 57 states: "Causing the mind to abide, equally abide, securely abide, and closely abide; that is, pacification, complete pacification, stilling, single-pointedness, and the nature of samādhi." This is as described in fascicle 10 of the \*Abhidharmasamuccaya\*. "Dhāraṇī" is dhāraṇī: it takes mindfulness and wisdom as its essence, is able to broadly contain many meanings with little effort, and is able to comprehensively sustain \[them\], hence it is named "dhāraṇī". There are four kinds: first, dharma; second, meaning; third, obtaining bodhisattva-kṣānti; fourth, mantra. Due to mindfulness clearly remembering, non-forgetting is accomplished; concentration is without confusion or error, always abiding in a single direction; dhāraṇī encompasses and holds, making it easy to receive and expound; thus with few dharmas one can encompass extensive dharmas. "The door of wisdom of liberation" refers to anāsrava wisdom: because it is free from the bonds of sāsrava, it is called liberation. Liberation is simply being unobstructed; unobstructed liberation takes wisdom as its essence. Wisdom is precisely the door, because the door of wisdom can enter the objects of the three natures. The \*Yogācārabhūmi-śāstra\* states: "If one speaks in terms of the doors of liberation, they are subsumed under transcendent correct wisdom." The \*Prakaraṇāryavācā-śāstra\* states: "If one merely says 'emptiness, wishlessness, and signlessness', it applies to both sāsrava and anāsrava, whether concentration or distraction, and the wisdoms of hearing, thinking, and cultivation. If one says 'the samādhis of emptiness, wishlessness, and signlessness', it applies to both sāsrava and anāsrava, but only concentration, not distraction, and only the wisdom of cultivation, not hearing or thinking. If one says 'the doors of liberation of emptiness, wishlessness, and signlessness', it is only anāsrava, not sāsrava, only concentration, not distraction, and only the wisdom of cultivation, not hearing or thinking." Now, since it says "liberation", it is only anāsrava. The door of emptiness takes the imagined nature as object, because that lacks real essence. The door of wishlessness takes the dependent nature as object, because one does not seek or desire within the three realms. The door of signlessness takes the consummate nature as object, because one observes tathatā as signless. Or, all three doors of liberation can take all three natures as objects, or there are various differences according to the sixteen aspects, as in the \*Shuyao\* and the notes on fascicle 12 of \*Yogācāra\*. The old sūtra combines the two lines into: "Their minds constantly dwell in unobstructed liberation." "Unobstructed" is free from hindrances, and "liberation" is the door of wisdom; it may be said to establish the door of wisdom of unobstructed liberation, in which their minds constantly dwell. At first glance, "constantly dwell in that unobstructed liberation" is indeed concentration, but it omits the two present terms "mindfulness" and "dhāraṇī". Combining the present two into one ancient line still leaves the meaning incomplete. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1782.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1782.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1782.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.1.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.1.53](https://indike.org/pramana/in.bauddha.taisho.1782.1.53) · Pramāṇa