大乘義章 2.6

2.6

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.