大乘義章 20.72

20.72

四無畏者，謂一切智乃至能說盡苦之道，義如上解。三念處者，如來長念我法最勝，然於受者及不受者不起惱心。眾有三種：一者正眾、二者邪眾、三非正非邪。於此三眾，以正念心而無增減，名三念處。三不護者，佛過永盡，身口意業不須防護，名三不護。言大悲者，四無量心總名大悲。不忘法者，如來於彼身口意等所可作事，常念不忘，名不忘法。斷諸習者，如來動止觀瞻言說，離於一切煩惱所起相似餘習，名斷諸習。一切種妙智者，佛知三法：一義饒益，是其善法；二非義饒益，是不善法；三非義非非義，是無記法，不同前二，故云非義非非義也。於此三中，知惡無記，名一切種智。知於善法，名為妙智。此二合說，為一切種智矣。百四十法相別如是。

As for the four fearlessnesses, namely [the fearlessness of claiming] omniscience up to being able to declare the path to the end of suffering, their meanings are as explained above. As for the three applications of mindfulness: the Tathāgata constantly remembers that my Dharma is supreme, yet toward those who receive it and those who do not receive it, he gives rise to no vexation of mind. There are three kinds of assemblies: first, the right assembly; second, the wrong assembly; third, the assembly that is neither right nor wrong. Toward these three assemblies, maintaining a mind of right mindfulness without increase or decrease is called the three applications of mindfulness. As for the three non-protections: the Buddha's faults are eternally extinguished, and his bodily, verbal, and mental karmas do not need guarding; hence they are called the three non-protections. As for great compassion: the four immeasurable minds are collectively called great compassion. As for non-forgetfulness of the Dharma: regarding the tasks that can be performed by body, speech, and mind, the Tathāgata constantly remembers and does not forget them; hence it is called non-forgetfulness of the Dharma. As for the severance of residual habits: the Tathāgata's movements, pauses, gaze, and speech are free from all resembling residual habits produced by all afflictions; hence it is called the severance of residual habits. As for the marvelous cognition of all modes: the Buddha knows three dharmas: first, beneficial meaning, which is wholesome dharmas; second, non-beneficial meaning, which is unwholesome dharmas; third, neither beneficial nor non-beneficial meaning, which is indeterminate dharmas; because they are not identical to the previous two, they are called neither beneficial nor non-beneficial meaning. Among these three, knowing the unwholesome and indeterminate is called the cognition of all modes. Knowing wholesome dharmas is called marvelous cognition. When these two are stated together, they constitute the marvelous cognition of all modes. The distinct characteristics of the one hundred and forty dharmas are like this.