成唯識論了義燈 6.164

6.164

答：彼論云：非所厭捨，以與涅槃相相似故。此三各二，世、出世間等持別故，中無漏者，名解脫門，能與涅槃，為入門故，復有重者唯有漏定，厭聖道故，無漏不然，即無學人，不時解脫。初空空，緣前無學空三摩地取彼空相，空相順厭，勝非我故，無願無願，緣前無學，無願等持，取非常相。不取苦、因等，非無漏故（不取苦及集，因集生緣所以），不取道等為厭捨故（以無漏法，不順厭故），無相無相，謂緣無學無相三摩地，非擇為境，以無漏法無擇滅故（此釋不緣擇滅所以），但取靜相非滅、妙、離，濫非常故（釋不取滅相所以），是無記性故（釋不取妙離所以），唯三洲人，依十一地除七近分。

Answer: That treatise says: "They are not what is reviled and abandoned, because their aspects resemble nirvāṇa." These three each have two types, because mundane and supramundane samādhis differ. Among them, the uncontaminated ones are called gates of liberation, because they are able to serve as gates of entry into nirvāṇa. Furthermore, there are duplicate ones, which are purely contaminated concentrations, because of revulsion toward the noble path; uncontaminated ones are not like this, being for non-learners of timely liberation. The first, emptiness-of-emptiness, takes the former non-learner's emptiness samādhi as object, apprehending its empty aspect; because the empty aspect accords with revulsion, it surpasses non-self. Wishless-wishlessness takes the former non-learner's wishless samādhi as object, apprehending the impermanent aspect; it does not apprehend suffering, cause, and so forth, because they are not uncontaminated (the reason it does not take suffering and origination, cause, origination, arising, and condition); it does not take the path and so forth because they are abandoned through revulsion (because uncontaminated phenomena do not accord with revulsion). Signless-signlessness refers to taking the non-learner's signless samādhi as object, having non-analytical cessation as object, because uncontaminated phenomena lack pratisaṃkhyānirodha (this explains why it does not take pratisaṃkhyānirodha as object); it only apprehends the quiet aspect, not cessation, excellence, or escape, because that would be confused with impermanence (explaining why it does not take the aspect of cessation), and because it is morally neutral (explaining why it does not take excellence or escape); it exists only for people of the three continents, relying on eleven grounds, excluding the seven sāmantakas.