維摩義記 4.72

4.72

次下兩門顯佛實得彰其非無。「順三脫門」，明其稱理。空無相願是三脫門，證會名順。亦可如來法身之體與彼三脫同體義分，同體不乖故名為順。「具足三明」，影其德備。三明有二：一宿命、天眼及與漏盡說以為三，佛悉具足。二菩薩明、佛明及與無明明等說以為三，佛悉具足。如《涅槃》釋，菩薩明者所謂般若波羅蜜是，言佛明者所謂佛眼，此二當體。無明明者，謂十一空，空非慧照故曰無明，能生智明故復名明。如世五塵名為五欲，能生欲故。無明等者雖具三明而無分別，是故說之「與無明等」。前八約對諸法別門而顯佛身。

The next two gates reveal what the Buddha truly attains, displaying that [the Buddha] is not nonexistent. "In accord with the three gates of liberation" clarifies conformity to principle. Emptiness, signlessness, and wishlessness are the three gates of liberation; realizing and converging with them is called "in accord with." Alternatively, the essence of the Tathāgata's dharmakāya and those three liberations share the same essence while conceptually differentiated; sharing the same essence without divergence is thus termed "in accord with." "Endowed with the three knowledges" illustrates the completeness of his virtues. There are two sets of three knowledges: First, recollecting past lives, the divine eye, and the exhaustion of outflows are stated as the three, all of which the Buddha possesses fully. Second, the bodhisattva's knowledge, the Buddha's knowledge, and equality with nescience are stated as the three, all of which the Buddha possesses fully. As explained in the Nirvāṇa [Sūtra], the bodhisattva's knowledge is the prajñāpāramitā, and the Buddha's knowledge is the Buddha-eye; both of these are the primary essence. "Equality with nescience" refers to the eleven kinds of emptiness. Emptiness is not the illumination of wisdom, and is therefore called "nescience" (avidyā); yet because it can give rise to the illumination of wisdom, it is also termed "knowledge." This is just as the five worldly sensory objects are termed the "five desires" because they can generate desire. "Equality with nescience" means that although he possesses the three knowledges, he is free of conceptual discrimination; thus it is spoken of as "equality with nescience." The preceding eight [gates] reveal the Buddha's body by reference to distinct gates of phenomena.