維摩義記 4.7

4.7

二十一中，初「深慧曰」，標人別說。下明所說。「是空無相是無作二」，反舉二相。此三廣釋，如三脫章。此乃三種，云何稱二？異故名二。又於其中二二相對亦名為二。下會此二以為不二。於此門中，二法同體為不二矣。「空即無相，無相即無作」，遣其別相。一空理中隨義分三，故得相即。故龍樹云「摩訶衍中三脫體一。若人入空，即知無相亦知無作；乃至入於無作之中，亦知於空及無相。」「若空無相無作則無心意識」者，遣其別情。別曲情取，故須遣之。心意識等，通釋是一，於中別分：七識名心，集起本故；六識名意，同說塵故；五識名識，了現境故。此三差別，如《楞伽》說。就理推求，此三體空，相亦不有，作用叵得，故悉無之。上來破別以歸其一。「於一解脫即是三脫」，觀一開別，成前一義。下總結之，如是知者名入不二。「是為」下結。

In the twenty-first [section], first, "Shenhui (Gambhīramati) said" indicates the person to set up the individual statement. Below, what was said is clarified. "Emptiness, signlessness, and wishlessness are two" contrarily brings up two characteristics. These three are broadly explained as in the chapter on the three liberations. These are actually three kinds; why are they called two? Because they are distinct, they are called two. Furthermore, within them, pairing any two against each other is also called two. Below, these two are integrated to constitute non-duality. In this approach, the two dharmas sharing the same essence constitutes non-duality. "Emptiness is itself signlessness, and signlessness is itself wishlessness" eliminates their distinct characteristics. Within the single principle of emptiness, three are distinguished according to meaning; therefore they can be identical to one another. Thus Nāgārjuna said: "In the Mahāyāna, the essence of the three liberations is one. If a person enters into emptiness, he immediately knows signlessness and also knows wishlessness; up to entering into wishlessness, he also knows emptiness and signlessness." "If it is emptiness, signlessness, and wishlessness, then there is no mind, thought, or consciousness" eliminates their distinct subjective sentiments. Because one grasps with distinct, biased sentiments, they must be eliminated. Mind, thought, and consciousness are generally explained as one, but distinctly differentiated within that: the seventh consciousness is called mind (citta), because it is the basis of accumulation and arising; the sixth consciousness is called thought (manas), because it identically speaks of sense-objects; the five consciousnesses are called consciousness (vijñāna), because they cognize present objects. The distinctions among these three are as explained in the *Laṅkāvatāra*. Investigating them in terms of principle, the essence of these three is empty, their characteristics also do not exist, and their function is unobtainable; therefore all of them are non-existent. The preceding refutes the distinct to return to the one. "Within the single liberation, there are immediately three liberations" contemplates the one to open up the distinct, establishing the preceding meaning of oneness. Below, it summarizes: knowing in this way is called entering non-duality. "This is..." below concludes.