大般若波羅蜜多經般若理趣分述讚 3.117

3.117

The commentary says: This is the second, the practice of the three gateways. If for the two vehicles, contemplating suffering as empty is the practice of emptiness and not-self; contemplating the entirety of origin and path and a minor part of the truth of suffering is the wishless practice; contemplating the truth of cessation is the signless practice, so that admiration and revulsion are accomplished. If for the Great Vehicle, contemplating the imagined real self and phenomena is the emptiness practice; contemplating the other-dependent is the wishless practice; contemplating the thoroughly established is the signless practice. Furthermore, all three [natures] are accessible through emptiness, signlessness, and wishlessness, together refuting the ordinary being's conceptual discrimination, self-clinging, dharma-clinging, and so forth. Therefore, non-emptiness is the clinging of ordinary people; having wish and having marks are both like this as well. As for practices such as emptiness, these are all gateways of skillful means for entry. According to the principle, the true nature is neither empty nor non-empty, neither with wish nor wishless, neither having marks nor signless; now, contemplating the true nature, they are therefore unobtainable. By deducing from the one former phenomenon, one penetrates all. Therefore the treatise says: 'Śūnyatā is called emptinessness; the nature of phenomena is not empty, because it is the nature of emptiness.'