大乘義章 16.42

16.42

次就有漏無漏分別。念處有二：一者獨法，一切觀行通攝為一四念觀門，故名獨法；二者共法，約對餘行，共為三十七道品門，名為共法。若就獨法，四念處中攝行寬廣，通漏無漏。若就共門，小乘法中四念有漏，其無漏者判屬餘門。大乘法中，通漏無漏，始學有漏，成則無漏，大乘見前有無漏故。故《地持》言「云何大乘三十七品？菩薩於身不起妄想，亦復不取一切非性非非性，餘念亦爾，是大乘三十七品。」故知無漏。念處位中有此兩義，獨法、共法，餘門悉爾，應當知（此四門竟）。

Next is the distinction according to tainted and untainted. Applications of mindfulness are of two kinds: first, the singular practice, where all contemplative practices are collectively subsumed into the single approach of the contemplation of the four applications of mindfulness, hence called singular practice; second, the shared practice, which in relation to the remaining practices forms together the gate of the thirty-seven factors of awakening, hence called shared practice. If in terms of the singular practice, the practices subsumed within the four applications of mindfulness are broad and extensive, encompassing both tainted and untainted. If in terms of the shared gate, in the Hīnayāna doctrine the four mindfulnesses are tainted, while the untainted are classified under other gates. In the Mahāyāna doctrine, they encompass both tainted and untainted: initially learned they are tainted, when completed they are untainted, because prior to seeing [the truths] in the Mahāyāna there is already the untainted. Hence the *Bodhisattvabhūmi* says: "What are the thirty-seven factors of the Mahāyāna? When a bodhisattva does not generate false ideation toward the body, nor apprehend all non-nature and non-non-nature; the remaining mindfulnesses are also like this; these are the thirty-seven factors of the Mahāyāna." Hence it is known to be untainted. In the stage of the applications of mindfulness there are these two meanings: singular practice and shared practice; the remaining gates are all like this and should be understood (this concludes the fourth gate).