[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) › 7.27 # 瑜伽師地論略纂 7.27 瑜伽師地論略纂 7.27 - **Language:** Classical Chinese ### [7.27](https://indike.org/pramana/in.bauddha.taisho.1829.7.27) 第十二段有七頌，顯示解了解脫遍知及縛遍知中，文分為二。　初、「又法行者」，總釋七頌；「解了縛遍知者」，二、別釋七頌。　別釋中有二：初一頌明解了縛遍知、餘六頌明解了解脫邊知。　「染污意恒時」頌，《唯識》說第四句非曾非當有。彼依諸部頌現在斷故，非於未來，亦非過去，薩婆多等不許貪、慢、見相應故；今依大乘正頌及大眾部等說非先亦非後，許諸煩惱俱時生故。又釋：染污意諸部不同，如《唯識》第四卷疏解。　後六頌中，初一頌明所解脫體，次兩頌顯解脫性。先染污無，名為解脫；非意後淨，得解脫名。二乘之意唯染污無，所淨無故，能淨意亦無，不要意淨名為解脫。　次一頌釋有餘涅槃，次一頌顯無餘涅槃，後一頌明無實數取趣生死、涅槃。 > In the twelfth section, which has seven verses, in revealing the full comprehension of understanding liberation and the full comprehension of bondage, the text is divided into two parts: First, 'Furthermore, the practitioner of Dharma...' provides a general explanation of the seven verses; 'Those who fully comprehend bondage...' secondly gives a specific explanation of the seven verses. Within the specific explanation, there are two parts: the first verse clarifies the full comprehension of understanding bondage, and the remaining six verses clarify the full comprehension of understanding liberation. Regarding the verse 'The defiled manas is at all times...', the Vijñaptimātratā explains the fourth line as: 'It has not been and will not be.' That relies on verses of various schools where it is severed in the present; hence it is not in the future, nor is it in the past, because the Sarvāstivādins and others do not accept that craving, conceit, and view are associated \[simultaneously\]; here, relying on the Mahāyāna's correct verses as well as the Mahāsāṃghika and others, it says 'neither before nor after', because they accept that all afflictions arise simultaneously. Another explanation: the defiled manas differs among the various schools, as explained in the commentary on the fourth fascicle of the Vijñaptimātratā. Among the latter six verses, the first verse explains the substance of what is liberated, and the next two verses reveal the nature of liberation. The prior non-existence of defilement is called liberation; it is not that the manas later becomes pure that it receives the name of liberation. For the mind of the two vehicles, there is only the absence of defilement; since that which is purified does not exist, the purifying mind also does not exist; it is not necessary that the mind be pure to be called liberation. The next verse explains nirvāṇa with residue; the next verse reveals nirvāṇa without residue; the final verse explains that there is no real pudgala in saṃsāra and nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 7.26](https://indike.org/pramana/in.bauddha.taisho.1829.7.26) - [Next: 7.28](https://indike.org/pramana/in.bauddha.taisho.1829.7.28) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1829.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.7.27) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.355) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.16.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.7.27](https://indike.org/pramana/in.bauddha.taisho.1829.7.27) · Pramāṇa