[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 12.43 # 瑜伽師地論略纂 12.43 瑜伽師地論略纂 12.43 - **Language:** Classical Chinese ### [12.43](https://indike.org/pramana/in.bauddha.taisho.1829.12.43) 論解三三摩地中云「云何菩薩空三摩地」等者，此中空意，若相見道，唯苦下二行；無願文意，由有煩惱等言，故唯集四行、苦二行；無相文意，由有永滅寂靜言，唯滅下四。若約餘處，文有多差別，一文如前。又無願并攝道下四行，餘如前。　有文：無相攝道下四行，無願不爾，餘如前。　有文：三諦如前初釋，道下四行通三解脫門攝，如《顯揚》第二卷。　有義：空行若約斷惑，通四諦，餘可知。此中，若會諸文不同意表，如《對法抄》，義准可知。又此論文意，在真觀中義用分立此三解脫門，若斷惑，唯空行，若俱時，亦有無願、無相義者。無相中文意有煩惱等言，似唯在集四行、苦二行；准下增減門中，總於有為而立無願，無願通三諦。又此總言，若此中意，如前說。 > Where the śāstra explains the three samādhis, stating: "What is a bodhisattva's emptiness samādhi?" and so forth: here, the intention of emptiness, if in the path of seeing with characteristics, belongs only to the two modes of activity under suffering. The text's meaning for wishlessness, because it contains the words "afflictions" and so forth, belongs only to the four modes of activity of origination and two modes of activity of suffering. The text's meaning for signlessness, because it contains the words "eternal cessation and tranquility," belongs only to the four \[modes\] under cessation. If according to other passages, there are many textual distinctions. One text is as stated before. Furthermore, wishlessness also subsumes the four modes of activity under the path, the rest being as before. Another text holds that signlessness subsumes the four modes of activity under the path, whereas wishlessness does not, the rest being as before. Another text holds that the three truths are as explained in the initial interpretation before, and the four modes of activity under the path are subsumed across the three gates of liberation, as in the second fascicle of the \*Prakaraṇāryavācā\*. Another interpretation holds: if regarding the severance of delusion, the practice of emptiness applies across the four truths; the rest can be known. Here, if one reconciles the different implicit intentions of the various texts, it is as in the \*Notes on the Abhidharma\[-samuccaya\]\*, and the principle may be inferred accordingly. Furthermore, the intention of the text of this śāstra is to distinguish and establish these three gates of liberation in terms of their meaning and function during true contemplation: if severing delusion, it is solely the practice of emptiness; if simultaneous, there are also the senses of wishlessness and signlessness. The text on signlessness has words such as "afflictions," seeming to apply only to the four modes of activity of origination and two modes of activity of suffering; yet based on the later section on addition and subtraction, wishlessness is established generally over conditioned phenomena, so wishlessness applies to the three truths. Moreover, this is a general statement; if speaking of the present intention, it is as explained before. > — English (machine translation) (machine translation) - [Previous: 12.42](https://indike.org/pramana/in.bauddha.taisho.1829.12.42) - [Next: 12.44](https://indike.org/pramana/in.bauddha.taisho.1829.12.44) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1829.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.12.43) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.11.224) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.12.43](https://indike.org/pramana/in.bauddha.taisho.1829.12.43) · Pramāṇa