大方廣佛華嚴經隨疏演義鈔 68.5

68.5

疏「二無相門」下滅障中，疏文有四：初一總釋。二「謂若入空門」下，舉正顯非智。論云「是三解脫，摩訶衍中但是一法，以行因緣故說有三種。觀諸法空，是名空門。空中不可取相，是時空門轉名無相。無相中不應有所作，為三界生，是時無相轉名無作。如城三門，一人之身不得一時從三門入。諸法實相是涅槃城，城有三門，若入空門，不得空亦不取相，是人直入，事已辦故不須二門。」三「若見法先有」下，舉非顯修智。論云「若取諸法空相，生憍慢言：我知實相。應學無相門以滅空相。」四「故修無相」下，結成修意，為滅障故。遠公云：「二中，一滅障，即取性心亡。二得對治，即得理為治。三念想不行，即取相心滅。亦初一異凡夫，後二異二乘。」

In the destruction of obstacles under the commentary's "Second, the gate of signlessness" onward, the commentary text has four parts: first, a general explanation. Second, from "That is, if entering the gate of emptiness" onward, bringing up the correct to reveal the cognition that is not. The treatise (*Mahāprajñāpāramitopadeśa*) says: 'These three liberations are only one dharma in the Mahāyāna, yet because of the conditions of practice they are said to be threefold. Contemplating the emptiness of all dharmas is called the gate of emptiness. Within emptiness, one must not seize on signs; at that time, the gate of emptiness shifts to be called signlessness. Within signlessness, one should not engage in activity causing birth in the three realms; at that time, signlessness shifts to be called wishlessness. Like three gates of a city, one person's body cannot enter through all three gates at the same time. The true nature of all dharmas is the city of nirvāṇa, and the city has three gates. If one enters the gate of emptiness, does not grasp emptiness, and does not seize on signs, this person enters directly; because the task is already finished, the other two gates are not needed.' Third, from "If seeing that dharmas existed previously" onward, bringing up the incorrect to reveal the cognition of cultivation. The treatise says: 'If one grasps the sign of emptiness of all dharmas, producing arrogance and saying: "I know the real mark," one should study the gate of signlessness to destroy the sign of emptiness.' Fourth, from "Therefore cultivating signlessness" onward, concluding the intention of cultivation as being to destroy obstacles. Master Huiyuan said: 'In the second, 1. destroying obstacles: that is, the mind that grasps an intrinsic nature perishes; 2. obtaining the counteragent: that is, obtaining principle as the counteragent; 3. notions and thoughts not functioning: that is, the mind that grasps signs is extinguished. Furthermore, the first distinguishes from ordinary beings, and the latter two distinguish from the two vehicles.'