瑜伽師地論略纂 5.88

5.88

五、十六行相攝者，略有八門不同。　一、依小論，謂空攝二行，無願攝十行，無相攝四行。此說不於有為願求故。　二、依《瑜伽》，次前文曉了果中，空如前，無願六，無相八。又七十四釋三性中，由遍計所執性立空解脫門，由依他起性立無願解脫門，由圓成實性立無相解脫門。《唯識》亦言：隨相各一，空、無願、相，如次應知。　又說：無漏心等容二性攝，眾緣生故，攝屬依他；無顛倒故，圓成實攝。故道四行亦通無相。　三、依此初文，道四非三攝。二十八亦言：所知有二，有及非有。依非有立空。有有二種：一、有為；二、無為。三界所繫名有為，依立無願解脫門；諸涅槃名無為，依立無相解脫門。故知道四非三所攝。五十五亦言：空攝二行，無願攝六行，無相攝四行，道諦諸行是清淨因。非三門攝，非有漏，故非無願。　四、依《顯揚》第四說，三門如前。五十五說：然道四通三行。彼云：緣智空道，作道、如、行、出行，此亦是空行。緣智無相道，作道、如、行、出行，此亦是無相。緣智無願道，作道、如、行、出行，此亦是無願行。此意說言，緣空道作空行等，即是空、無相、無願行，故道四行理通三門。　五、依七十二，空攝十六行，謂苦、集、滅、道各四，皆無我故。彼云：五法中，相通三種，真如、正智亦空境故。無願攝八行，苦、集各四，相通三種，一切有漏皆不願故，名及分別是空、無願境故。無相攝四行，雖於相等亦有無相行，唯觀滅諦故。即六十九說：空解脫門攝八智，法、類、四諦，并盡、無生。無願攝六智，法、類、苦、集，并盡、無生。無相攝五智，法、類、滅、盡、無生智。　六、依八十六，十六行皆空行；苦二行是無願行，謂無常、苦；滅四行是無相行。彼說：由三解脫門增上力故，建立四種法嗢拕南。依無願立一切行無常、一切行苦，依空立一切法無我，依無相立涅槃寂靜。依四略集，故作是說，不違餘門。　七、空非十六行，緣二我無，非緣諦故；無願攝十二；無相攝四。或無願攝八，無相亦八，依他、圓成兩門體故。七十四說：三解脫門如次觀遍計所執等故。　八、十六行皆通三行，一無分別智中，義說十六行、義說三解脫門，互相攝故，即此前說行別境同。《唯識》亦言：三解脫門所行境界，與三性相攝，理實皆通故。如是略說，八文不同，所望義別，理不相違。諸有智者，更矚異文，應隨義釋，不勞彈詰。

Fifth, regarding subsumption among the sixteen aspects: in brief, there are eight different approaches.
First, relying on the Hīnayāna treatises: emptiness subsumes two aspects, wishlessness subsumes ten aspects, and signlessness subsumes four aspects. This is stated because one does not wish for conditioned phenomena.
Second, relying on the Yogācārabhūmi: in the passage immediately preceding concerning the fruit of full comprehension, emptiness is as before, wishlessness has six, and signlessness has eight. Furthermore, in the explanation of the three natures in [fascicle] seventy-four, the liberation door of emptiness is established by way of the imagined nature (parikalpita-svabhāva); the liberation door of wishlessness is established by way of the dependent nature (paratantra-svabhāva); and the liberation door of signlessness is established by way of the consummate nature (pariniṣpanna-svabhāva). The Vijñaptimātratāsiddhi also states: each corresponds to one [nature] according to its characteristics—emptiness, wishlessness, and signlessness—as should be understood in sequence. It also states: untainted minds and the like are admitted to be subsumed under two natures; because they arise from a multitude of conditions, they are subsumed under the dependent [nature]; because they are free from inversion, they are subsumed under the consummate [nature]. Therefore, the four aspects of the path also extend to signlessness.
Third, relying on the initial passage of this [text], the four [aspects] of the path are not subsumed under any of the three [doors]. Fascicle twenty-eight also states: the knowable is twofold, existent and non-existent. On the basis of the non-existent, emptiness is established. The existent is of two kinds: first, conditioned; second, unconditioned. That which is bound to the three realms is termed conditioned, on the basis of which the liberation door of wishlessness is established; the various nirvāṇas are termed unconditioned, on the basis of which the liberation door of signlessness is established. Thus we know that the four [aspects] of the path are not subsumed under the three. Fascicle fifty-five also states: emptiness subsumes two aspects, wishlessness subsumes six aspects, and signlessness subsumes four aspects; the various aspects of the truth of the path are the causes of purification. They are not subsumed under the three doors; since they are not tainted, they are not [subsumed under] wishlessness.
Fourth, relying on the fourth fascicle of the Prakaraṇāryavācā, the three doors are as before. Fascicle fifty-five states: however, the four [aspects] of the path extend to all three aspects. It states: taking the empty path of wisdom as an object, one engages in the aspects of the path, correctness, practice, and deliverance—this is also the aspect of emptiness. Taking the signless path of wisdom as an object, one engages in the aspects of the path, correctness, practice, and deliverance—this is also the aspect of signlessness. Taking the wishless path of wisdom as an object, one engages in the aspects of the path, correctness, practice, and deliverance—this is also the aspect of wishlessness. The meaning of this is that taking the empty path as an object to engage in the aspect of emptiness and so forth constitutes precisely the aspects of emptiness, signlessness, and wishlessness; therefore, the four aspects of the path logically extend to the three doors.
Fifth, relying on [fascicle] seventy-two, emptiness subsumes the sixteen aspects, namely four each for suffering, arising, cessation, and path, because all are non-self. It states: among the five dharmas, signs extend to all three; true thusness and correct wisdom are also the objective support of emptiness. Wishlessness subsumes eight aspects: four each for suffering and arising; signs extend to all three, because all that is tainted is not wished for, and names and conceptual discriminations are the objective supports of emptiness and wishlessness. Signlessness subsumes four aspects; although there is also signless practice with respect to signs and so forth, it observes only the truth of cessation. This is just what fascicle sixty-nine states: the liberation door of emptiness subsumes eight knowledges—the knowledge of phenomena, subsequent knowledge, the [knowledges of the] four truths, as well as the knowledges of exhaustion and non-arising. Wishlessness subsumes six knowledges: the knowledge of phenomena, subsequent knowledge, [the knowledges of] suffering and arising, as well as the knowledges of exhaustion and non-arising. Signlessness subsumes five knowledges: the knowledge of phenomena, subsequent knowledge, and the knowledges of cessation, exhaustion, and non-arising.
Sixth, relying on [fascicle] eighty-six, all sixteen aspects are aspects of emptiness; two aspects of suffering are aspects of wishlessness, namely impermanence and suffering; and the four aspects of cessation are aspects of signlessness. That text states: by the predominant influence of the three doors of liberation, four kinds of summaries of the Dharma (dharma-udāna) are established: on the basis of wishlessness, all conditioned factors are impermanent, and all conditioned factors are suffering; on the basis of emptiness, all dharmas are non-self; on the basis of signlessness, nirvāṇa is peace. This is stated by abridging and collecting them into the four; it does not contradict the other approaches.
Seventh, emptiness is not the sixteen aspects, because it takes as its object the non-existence of the two selves and does not take the truths as its object; wishlessness subsumes twelve; signlessness subsumes four. Alternatively, wishlessness subsumes eight and signlessness also eight, because their substances are the two doors of the dependent and the consummate [natures]. Fascicle seventy-four states that the three liberation doors contemplate the imagined [nature] and so on in respective order.
Eighth, all sixteen aspects extend to all three aspects: within the single non-conceptual wisdom, the sixteen aspects are conceptually distinguished, and the three liberation doors are conceptually distinguished, mutually subsuming one another; this is precisely what was said earlier, that the aspects differ while the object is the same. The Vijñaptimātratāsiddhi also states: the realms of practice of the three doors of liberation and their mutual subsumption with the three natures logically and truly extend throughout all. Stated briefly in this way, there are eight different textual presentations; because their intended points of reference differ, they do not logically contradict one another. The wise, when seeing other passages, should interpret them in accordance with their meaning without needlessly finding fault.