俱舍論疏 28.247

28.247

論「皆為超過現所對故」，釋無願義。於苦、集、道現所對境，皆欲超過至涅槃故，故名無願。《正理》七十九云「如是空等三三摩地，三摩地相雖無差別，而依對治、意樂、所緣，如其次第建立三種。由意樂故不願三有，理且可然，有過違故。寧由意樂不願聖道？以諸聖道依屬有故。若爾，何用修習聖道？以是涅槃能趣因故。非離聖道有得涅槃，為求涅槃故修聖道。道如船筏必應捨故，亦由意樂不願聖道，故緣道行相亦得無願名，以本期心厭有為故。」述曰：此與《婆沙》大意同也。對治我、我所是空意樂，證涅槃是無相意樂，捨有為是無願意樂。

The Śāstra says "Because in all cases one wishes to transcend what is presently confronted" to explain the meaning of wishless. With respect to the presently confronted objects of suffering, origination, and the path, because one wishes to transcend them all to reach nirvāṇa, it is called wishless. Nyāyānusāra fascicle seventy-nine says: "In this way, although the characteristics of samādhi among these three samādhis of emptiness and so forth have no distinction, they are established as three in order according to their antidote, intention, and object. That out of intention one does not wish for the three realms of existence is logically acceptable, because they have faults and are adverse. Why out of intention does one not wish for the noble path? Because all noble paths are dependent on existence. If so, what use is cultivating the noble path? Because it is the cause that can lead to nirvāṇa. It is not that apart from the noble path there is the attainment of nirvāṇa; one cultivates the noble path in order to seek nirvāṇa. Because the Path is like a raft and must be abandoned, also out of intention one does not wish for the noble path. Therefore, the aspect that takes the Path as object also receives the name 'wishless', because the original aspiration loathes the conditioned." Commentary: This is largely identical in meaning with the Vibhāṣā. Counteracting self and what belongs to self is the intention of emptiness; realizing nirvāṇa is the intention of signlessness; abandoning the conditioned is the intention of wishlessness.