[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) › 4.21 # 說無垢稱經疏 4.21 說無垢稱經疏 4.21 - **Language:** Classical Chinese ### [4.21](https://indike.org/pramana/in.bauddha.taisho.1782.4.21) 贊曰：下明大乘出家德利，有二十四句。舊有二十二句，全闕新中無色非色及無諸取，仍止觀雙修中闕修觀，斷惡修善中無修善。此中三句，空理義云：勝義諦中，無他彼、無自此、亦無中間；遠諸見，亦無色與無色別。應理義云：此三句中，一無彼此中間，出家之人物我俱遣，身外無他彼，攝他同己，常行濟拔。他外無自此，他得樂時，如我得故。亦非物我外而有中間。二遠諸見，五見皆斷。舊云「六十二見」，唯是邊見邪見所攝，相極狹也。三無色非色，色謂修飾儀容、非色謂識達了解，都不持此，名之為無。或外道妄見，執我為色，執色蘊為我故。執我為非色，執四蘊命根為實我故。如六十二見中，言我有色，死後有想；執我無色，死後有想等，此等皆非為無為出家。故離諸非而順諸是，下皆准知。 > Commentary: Below, the virtues and benefits of Mahāyāna renunciation are explained in twenty-four phrases. The older \[translation\] had twenty-two phrases, completely lacking the phrases 'neither form nor non-form' and 'free from all grasping' found in the new \[translation\]; furthermore, within the simultaneous cultivation of calm abiding and insight, it lacked the cultivation of insight, and within the severance of evil and cultivation of good, it lacked the cultivation of good. Regarding the three phrases here, the interpretation according to the principle of emptiness states: In ultimate truth, there is no other-that, no self-this, nor any intermediary; one is far removed from all views, and there is also no distinction between form and formlessness. The interpretation according to proper reason states: Among these three phrases, first, 'free from this, that, and the intermediary' means that one who renounces abandons both object and self; outside the body there is no other-that, for one gathers others to be identical with oneself and always practices rescue. Outside others there is no self-this, for when others obtain joy, it is as if oneself obtained it. Nor is there an intermediary outside of object and self. Second, 'far removed from all views' means that the five views are all severed. The older \[commentary\] says 'sixty-two views', which are subsumed only under extreme views and wrong views, their scope being extremely narrow. Third, 'neither form nor non-form': form refers to adorning one's comportment; non-form refers to cognitive understanding; grasping neither of these is termed 'neither'. Alternatively, it refers to the erroneous views of non-Buddhists who grasp the self as form, because they grasp the form aggregate as the self; or grasp the self as non-form, because they grasp the four aggregates and the life-faculty as a real self. As in the sixty-two views, where it is said that the self has form and has perception after death, or that the self is formless and has perception after death, and so forth; none of these constitute renunciation for the unconditioned. Therefore, one departs from all that is wrong and accords with all that is right; the following should all be understood by this standard. > — English (machine translation) (machine translation) - [Previous: 4.20](https://indike.org/pramana/in.bauddha.taisho.1782.4.20) - [Next: 4.22](https://indike.org/pramana/in.bauddha.taisho.1782.4.22) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1782.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.4.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.4.21](https://indike.org/pramana/in.bauddha.taisho.1782.4.21) · Pramāṇa