成唯識論述記 9.285

9.285

述曰：皆通三性，謂緣依他上無計所執，因顯成實，成實因空所顯，即為空境，俱不於此起願求，故為無願境。非緣遍計所執，真如起願求故，如空緣此三為無相故，為無相境。七十二說：相通三種，謂：空、無願、無相。亦三種境。此中既言三解脫門，即唯出世修所生惠以證故說。第七十二、《顯揚》第二皆言解脫門，言唯出世修惠。既爾，有漏、無漏五事中相為三種境，依他、圓成皆通三境，淨分依他屬圓成故，緣之亦為無相，道四行名無相故。《顯揚》第二云：道四行通三解脫門。《瑜伽》第十二說：若於此處無有彼物，觀之為空，名空性，即所觀空無可希願，故名無願，即此遠離一切行相，故名無相，即緣遍計所執為三解脫門故，今總言理實三性皆通三解脫門。隨增別相說：三性、空等如次各一。七十四、《顯揚》第六說：由初性故，立空解脫門；由第二性故，立無願解脫門；由圓成實性故，立無相解脫門。意可知也，（如《樞要》說）。

The Commentary states: "All [three doors of liberation] penetrate all three natures." This means: taking the nonexistence of the imagined nature on the dependent nature as an object, by this means the perfected [nature] is revealed; since the perfected [nature] is revealed through emptiness, it constitutes the object of emptiness. Because one does not arouse yearning or seeking with respect to either of these two, they constitute the object of wishlessness. This is because one does not arouse yearning or seeking by taking the imagined nature or tathatā as an object. Just as with emptiness, because taking these three as objects is without marks, they constitute the object of signlessness. Fascicle seventy-two [of the Yogācārabhūmi] states: "Marks penetrate three kinds: namely, emptiness, wishlessness, and signlessness; they are also three kinds of objects." Here, since it speaks of the three doors of liberation, it refers only to realization through wisdom arisen from supramundane cultivation. Both fascicle seventy-two and Prakaraṇāryavācā, fascicle two, speak of the doors of liberation as being exclusively wisdom from supramundane cultivation. Such being the case, among the marks of the five categories of phenomena (sāsrava and anāsrava), they constitute three kinds of objects. Both the dependent and the perfected penetrate all three objects, because the pure aspect of the dependent belongs to the perfected; taking it as an object is also signless, because the four aspects of the Path are called signless. Prakaraṇāryavācā, fascicle two, says: "The four aspects of the Path penetrate the three doors of liberation." Yogācārabhūmi, fascicle twelve, says: "If here that object does not exist, contemplating it as empty is called emptiness nature; this very contemplated emptiness has nothing to be desired, hence it is called wishlessness; this very [state] is far removed from all mental aspects (ākāra), hence it is called signlessness." Thus, taking the imagined nature as an object constitutes the three doors of liberation. Therefore, it is now stated generally that in truth all three natures penetrate all three doors of liberation. Speaking according to their predominant specific marks: the three natures correspond to emptiness and so forth, each to one respectively. Fascicle seventy-four [of the Yogācārabhūmi] and Prakaraṇāryavācā, fascicle six, state: "Based on the first nature, the emptiness door of liberation is established; based on the second nature, the wishlessness door of liberation is established; based on the perfected nature, the signlessness door of liberation is established." The intent is intelligible (as explained in the Shunyao).