說無垢稱經疏 1.53

1.53

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.