瑜伽論記 11.224

11.224

下約十六行辨三三摩地與二乘共。基云：此中空意若相見道唯苦下二行，無願文意由有煩惱等言故唯集四行苦二行，無相文意由有永滅寂靜言唯滅下四，若約餘處文有多別，一文如前。又文無願並攝道下四行，餘如前，有文無相攝道下四行，無願不爾，餘如前，有文三諦如前初釋，道下四行通三解脫門攝，如顯揚第二卷，有義空行若約斷惑通四諦，餘可知。又此中論文意在真觀中義用分三此三解脫門，若斷惑唯空行。若俱時亦有無願無相義者，無願中文意有煩惱等言，以唯集四行苦二行準下增減門中，總於有為而立無願，無願通三諦，又此總言：若此中意如前說。

Below, the three samādhis are distinguished in terms of the sixteen aspects, being shared with the two vehicles. Ji says: Here, the intent of emptiness (śūnyatā), if in the phase of the path of seeing, refers only to the two aspects under suffering. The text's intent for wishlessness (apraṇihita), because it contains words like 'defilements,' refers only to the four aspects of origin and the [other] two aspects of suffering. The text's intent for signlessness (animitta), because it contains words like 'eternal cessation and tranquility,' refers only to the four aspects under cessation. If according to other textual passages, there are many differences. One passage is as before. Another passage has wishlessness subsuming also the four aspects under the path, the rest being as before. Another passage has signlessness subsuming the four aspects under the path, while wishlessness does not, the rest being as before. Another passage has the three truths as in the first explanation before, with the four aspects under the path common to and subsumed by all three gateways to liberation, as in the second fascicle of the *Prakaraṇāryavācā*. Another interpretation holds that the aspect of emptiness, if in terms of severing delusion, is common to the four truths; the rest can be known. Moreover, the treatise's intent here is to differentiate three functional applications within true observation for these three gateways to liberation: if severing delusion, it is solely the aspect of emptiness. If it is said that at the same time there are also the meanings of wishlessness and signlessness: the intent in the text for wishlessness contains words like 'defilements,' and by taking only the four aspects of origin and the two aspects of suffering, according to the gate of increase and decrease below, wishlessness is established generally with regard to the conditioned, and wishlessness is common to the three truths. Again, speaking generally: the intent here is as stated before.