維摩義記 4.7

4.7

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.