大乘義章 2.6

2.6

第三分相。隨法不同乃有三階：一三法相對分別三門、二兩法相對以別三門、三歷就一法以別三門。言三法者，一是生死、二是涅槃、三第一義空。就彼生死說無願門，生死多過，不可願故；就彼涅槃說無相門，涅槃寂靜，離十相故；就第一義，宣說空門。次就二法以別三門。於中乃有三種差別：一、生死涅槃二法相對以說三門。生死虛無名之為空，故《涅槃》云「空者所謂一切生死。」涅槃之法離十相故說為無相，遠離生死取捨願心故名無願，故《維摩》云「不願是菩提，無貪著故。」亦可生死體虛名空，相則鄙惡不可願樂名為無願，無相同前。二、以生死對第一義以說三門。就第一義說空無相，就彼生死宣說無願。彼第一義體寂名空，妙離諸相故曰無相，生死叵樂稱曰無願。三、以涅槃對第一義以說三門。就第一義說其空門，就彼涅槃宣說無相及以無願。涅槃無相無願之義，不異前釋。次就一法以別三門。於中乃有三種差別：一唯就生死、二唯就涅槃、三唯就理。就生死中復有四種：一、唯就外境以說三門。外境之中有體相用，體空名空，相空之義名為無相，用空之義說為無作，無用可貪亦云無願。二、唯就心以別三門。內心有三，謂心、想、見。妄想之體，名之為心。依心起相，隨之分別，說以為想。依想執取，建立定性，說之為見。心體空故名之為空，彼想空故說為無想，彼見空故說為無願。三、境二心一以說三門。經說生死要唯三種，一名、二相、三者妄想。外境無體但是名有故說為名，事相差別說以為相，就其內心說為妄想。彼名體空說為空門，事相無故說為無相，妄想心寂說為無願。四、心二境一以說三門。如《地論》說，障有三種：一者分別妄想之心，二者是相，謂依妄想起外境界，三者是願，依前諸相起取捨心。彼妄想空名曰空門，彼相空者名無相門，取捨願空說為無願。上來四門合為第一，唯就生死以說三門。

Third, distinguishing their characteristics. According to the differences in phenomena, there are three stages: first, distinguishing the three gates by contrasting three phenomena; second, distinguishing the three gates by contrasting two phenomena; third, distinguishing the three gates by taking them up one by one in relation to a single phenomenon. Speaking of the three phenomena: the first is saṃsāra, the second is nirvāṇa, and the third is ultimate emptiness. In reference to that saṃsāra, one speaks of the gate of wishlessness, because saṃsāra has many faults and is not to be wished for; in reference to that nirvāṇa, one speaks of the gate of signlessness, because nirvāṇa is quiescent and separated from the ten signs; in reference to ultimate truth, one expounds the gate of emptiness. Next, distinguishing the three gates in reference to two phenomena. Within this, there are three distinctions: 1. Speaking of the three gates by contrasting the two phenomena of saṃsāra and nirvāṇa. Saṃsāra is vacuous and nonexistent, which is called "emptiness"; hence the Nirvāṇa [Sūtra] says: "Emptiness is what is called all saṃsāra." The phenomenon of nirvāṇa is separated from the ten signs, hence it is spoken of as "signlessness"; being far removed from the wishing mind of grasping and discarding in saṃsāra, it is called "wishlessness"; hence the Vimalakīrti [Sūtra] says: "Non-wishing is bodhi, because there is no craving or attachment." Alternatively, the essence of saṃsāra is vacuous, which is called emptiness, while its characteristics are vile and evil, not to be wished for or delighted in, which is called wishlessness; signlessness is as before. 2. Speaking of the three gates by contrasting saṃsāra with the ultimate truth. In reference to the ultimate truth, one speaks of emptiness and signlessness; in reference to that saṃsāra, one expounds wishlessness. The essence of that ultimate truth is quiescent, which is called emptiness, and marvelously free of all signs, hence it is called signlessness; saṃsāra cannot be delighted in, which is designated wishlessness. 3. Speaking of the three gates by contrasting nirvāṇa with the ultimate truth. In reference to the ultimate truth, one speaks of its gate of emptiness; in reference to that nirvāṇa, one expounds signlessness and wishlessness. The meanings of signlessness and wishlessness in nirvāṇa do not differ from the previous explanation. Next, distinguishing the three gates in relation to a single phenomenon. Within this, there are three distinctions: first, only in reference to saṃsāra; second, only in reference to nirvāṇa; third, only in reference to principle. Within saṃsāra, there are again four kinds: 1. Speaking of the three gates only in reference to external objects. Within external objects, there are essence, characteristics, and function: the emptiness of the essence is called emptiness; the meaning of the emptiness of characteristics is called signlessness; the meaning of the emptiness of function is spoken of as actionlessness; and there being no function to be craved is also called wishlessness. 2. Distinguishing the three gates only in reference to the mind. The internal mind has three aspects: namely, mind, conception, and view. The essence of delusive conception is called "mind." Arising signs based on mind and discriminating in accordance with them is spoken of as "conception." Grasping based on conception and establishing a fixed nature is spoken of as "view." Because the mental essence is empty, it is called emptiness; because that conception is empty, it is spoken of as non-conception; because that view is empty, it is spoken of as wishlessness. 3. Speaking of the three gates with two [aspects of] objects and one of mind. The sūtra explains that saṃsāra essentially consists of only three things: first, names; second, signs; third, delusive conception. External objects have no essence and exist merely as names, hence they are spoken of as names; the distinctions of phenomenal characteristics are spoken of as signs; in reference to the internal mind, it is spoken of as delusive conception. The emptiness of the essence of those names is spoken of as the gate of emptiness; because phenomenal characteristics are nonexistent, it is spoken of as signlessness; the quiescence of the mind of delusive conception is spoken of as wishlessness. 4. Speaking of the three gates with two [aspects of] mind and one of objects. As stated in the Daśabhūmika-śāstra, there are three kinds of obstacles: first, the mind of discriminating delusive conception; second, signs, meaning external sensory objects arising based on delusive conception; third, wishes, which are minds of grasping and discarding that arise based on the preceding signs. The emptiness of that delusive conception is called the gate of emptiness; the emptiness of those signs is called the gate of signlessness; the emptiness of the wishes of grasping and discarding is spoken of as wishlessness. The above four gates are combined into the first [category], speaking of the three gates solely in reference to saṃsāra.