無量壽經連義述文贊 2.18

2.18

經曰「超越聲聞」至「無願三昧」者，述云，此第三、重辨自利也。超二乘地者，即對餘乘以顯勝。得空無相無願者，即直申行勝。初發大心尚過二乘，況亦久行，故云超越。欲入大涅槃，必三三昧為門，故偏說此三。如《瑜伽論》云「我法無故空，空故無相，無相故不可願求。」而有處云「空無願無相者，即共二乘行」，故不相違。有說：前教行、此證行，故有不同。非也。學無畏網雖可教行，而曉幻化應言證故。今即前是菩提之道，後是涅槃之門，故須再解。

On the passage from "Surpassing the grounds of śrāvakas" to "the samādhis of signlessness and wishlessness": The commentary states: This is the third, reiterated explanation of self-benefit. 'Surpassing the grounds of the two vehicles' demonstrates superiority by contrast with the other vehicles. 'Attaining emptiness, signlessness, and wishlessness' directly expresses the superiority of their practice. Even at their initial arousal of the great mind, they already surpass the two vehicles, how much more so after long practice; hence it is said that they 'surpass'. Wishing to enter great nirvāṇa, one must take the three samādhis as the gates; hence these three are specifically spoken of. As the *Yogācārabhūmi-śāstra* says: 'Because self and dharmas are non-existent, there is emptiness; being empty, there are no signs; being signless, there is nothing to be wished for or sought.' And where it is said elsewhere that 'emptiness, wishlessness, and signlessness are practices shared with the two vehicles', this does not contradict it. Some say: the preceding was the practice of doctrine, and this is the practice of realization; hence there is a difference. This is not correct. Although 'studying the net of fearlessness' could be the practice of doctrine, 'understanding illusory transformations' ought to be called realization. Now [we explain]: the former is the path to bodhi, and the latter is the gate to nirvāṇa; therefore, they need to be explained again.