仁王護國般若波羅蜜多經疏 1.80

1.80

問：苦集六行有漏不願，道是無漏，聖何不願？答：聖道未滿常起願求，無學果圓於斯不願，到岸捨筏其理必然，謂已超過現前對故。依《佛地論》第一云「遍計所執，我法俱空，緣此等持，名空解脫門。涅槃無相，離十相故，緣此等持，名無相解脫門。言十相者，所謂色聲香味觸相、男相、女相、生老死相，為十相也。觀三界苦無所願求，緣此等持，名無願解脫門。」依《智論》云「知法實相謂畢竟空，名空三昧。知一切法實相無相不受不著，是則名為無相三昧。知法空已不觀諸法若空不空若有若無，是則名為無作三昧。」此三論文，初唯小乘、後二唯大。羅漢權實具闕應知。上來三文明讚德竟，從此第三結讚成就。其義者何？

Question: The six aspects of suffering and origination are defiled, so one does not wish for them; the path is undefiled, so why does the noble one not wish for it? Answer: While the noble path is not yet complete, one constantly gives rise to wishes and aspirations; when the fruit of non-training is perfected, one does not wish for it. Leaving the raft behind upon reaching the shore is a necessary principle, meaning that one has already transcended what was directly before one. According to the first fascicle of the Buddhabhūmi-vyākhyāna: 'The imagined nature, both self and dharmas, are empty; the samādhi taking this as object is called the door of liberation of emptiness. Nirvāṇa is signless because it is free from the ten signs; the samādhi taking this as object is called the door of liberation of signlessness. The ten signs are: the signs of form, sound, smell, taste, touch, the sign of male, the sign of female, and the signs of birth, aging, and death—these are the ten signs. Contemplating the suffering of the three realms without any wish or seeking, the samādhi taking this as object is called the door of liberation of wishlessness.' According to the Da zhidu lun: 'Knowing that the true mark of dharmas is ultimate emptiness is called the samādhi of emptiness. Knowing that the true mark of all dharmas is signless, unreceived and unattached, is called the samādhi of signlessness. Having known the emptiness of dharmas, not contemplating dharmas as empty or non-empty, existent or non-existent, is called the samādhi of non-action.' Among these three treatises, the first is solely Hīnayāna, while the latter two are solely Mahāyāna. Whether the arhat possesses or lacks them, as expedient or real, should be understood. The above three passages of text conclude the praise of virtues; from here, the third concludes by praising their accomplishment. What is its meaning?