說無垢稱經疏 6.476

6.476

贊曰：下有十三句，離諸執著。此有七句。罪謂苦果，可毀厭故。愆謂業惑，甚過失故。濁謂三業，依止外道顛倒見生。聖教對治，不信混濁之所攝故。穢謂三業，能污相續，依此發生如是障業。又損滅見所攝增惡清淨所立法義名穢。薩迦耶見所攝障真無我見義名濁。一切無礙，亦無執著，離三分別及七分別八分別等。無物之所作、無物之所生，此遮自然等作之與生，亦遮有實諸法作生，亦無虛實及實起盡。或復無趣生起，亦無諸起盡。

Commentary: Below there are thirteen phrases showing freedom from all attachments. Here there are seven phrases. ‘Fault’ refers to the result of suffering, because it is worthy of revulsion and loathing. ‘Transgression’ refers to karma and affliction, because it is a severe failing. ‘Turbidity’ refers to the three karmas arising dependent on the inverted views of non-Buddhists; it is countered by the noble teaching, being subsumed under the pollution of non-faith. ‘Defilement’ refers to the three karmas capable of soiling the mental continuum, dependent on which such obstructive karma arises. Furthermore, the meaning of dharmas established by the increase of evil and the destruction of purification subsumed under the view of annihilation is called ‘defilement’; the meaning of obstructing the genuine view of non-self subsumed under the view of individuality (satkāyadṛṣṭi) is called ‘turbidity’. Everything is unobstructed and without attachment, free from the three kinds of conceptualization, the seven kinds of conceptualization, the eight kinds of conceptualization, and so forth. Not made by any thing, not produced by any thing: this excludes the making and production by primordial nature (svabhāva) and so forth, and also excludes the making and production of genuinely real dharmas; nor is there empty or real arising and exhaustion. Alternatively, there is no arising in any destiny or birth, nor any arising and exhaustion.