瑜伽師地論略纂 12.43

12.43

Where the śāstra explains the three samādhis, stating: "What is a bodhisattva's emptiness samādhi?" and so forth: here, the intention of emptiness, if in the path of seeing with characteristics, belongs only to the two modes of activity under suffering. The text's meaning for wishlessness, because it contains the words "afflictions" and so forth, belongs only to the four modes of activity of origination and two modes of activity of suffering. The text's meaning for signlessness, because it contains the words "eternal cessation and tranquility," belongs only to the four [modes] under cessation. If according to other passages, there are many textual distinctions. One text is as stated before. Furthermore, wishlessness also subsumes the four modes of activity under the path, the rest being as before. Another text holds that signlessness subsumes the four modes of activity under the path, whereas wishlessness does not, the rest being as before. Another text holds that the three truths are as explained in the initial interpretation before, and the four modes of activity under the path are subsumed across the three gates of liberation, as in the second fascicle of the *Prakaraṇāryavācā*. Another interpretation holds: if regarding the severance of delusion, the practice of emptiness applies across the four truths; the rest can be known. Here, if one reconciles the different implicit intentions of the various texts, it is as in the *Notes on the Abhidharma[-samuccaya]*, and the principle may be inferred accordingly. Furthermore, the intention of the text of this śāstra is to distinguish and establish these three gates of liberation in terms of their meaning and function during true contemplation: if severing delusion, it is solely the practice of emptiness; if simultaneous, there are also the senses of wishlessness and signlessness. The text on signlessness has words such as "afflictions," seeming to apply only to the four modes of activity of origination and two modes of activity of suffering; yet based on the later section on addition and subtraction, wishlessness is established generally over conditioned phenomena, so wishlessness applies to the three truths. Moreover, this is a general statement; if speaking of the present intention, it is as explained before.