說無垢稱經疏 5.702

5.702

贊曰：空觀我等為無，無相無願。緣無為有為為有，了知我空都無有相。此無相中亦無可願，此無願中心意識三都不可起，所取無故，能取亦無。又不別於無願以生心等，空即無願故。《楞伽經》云「藏識說名心，思量性名意。能了諸境相，是說名為識。」如是於一空解脫門，具攝三種。能此通達，名入不二。《成唯識》云「空無相願，於計所執依他圓成或皆通緣，或次第別緣。」此依通緣，故名不二。乃至於無願，亦即空無相，皆准此知。

The Commentary says: Emptiness contemplates the self and so forth as non-existent; characteristiclessness and wishlessness observe unconditioned and conditioned as existent. Fully knowing that the emptiness of self is completely devoid of characteristics, within this characteristiclessness there is also nothing to be wished for; within this wishlessness, mind, manas, and consciousness—these three—cannot arise at all, because since the apprehended does not exist, the grasper also does not exist. Furthermore, one does not give rise to mind and so forth separately from wishlessness, because emptiness is itself wishlessness. The *Laṅkāvatāra-sūtra* says: 'The storehouse consciousness is called mind (citta); that which has the nature of reflection is called manas; that which can discern the characteristics of objects is called consciousness (vijñāna).' In this way, within the single liberation-gate of emptiness, all three kinds are completely encompassed. Being able to penetrate this is called entering non-duality. The *Vijñaptimātratāsiddhi* states: 'Emptiness, characteristiclessness, and wishlessness either universally condition the imagined, dependent, and perfected, or condition them separately in sequence.' Here it relies on universally conditioning them, and hence it is called non-duality. Up to wishlessness, which is also emptiness and characteristiclessness, all should be understood accordingly.