淨名經集解關中疏 2.267

2.267

深惠菩薩曰。是空是無相是無作為二。空即無相無相即無作。若空無相無作則無心意識。於一解脫門即是三解脫門者。是為入不二法門　大論云。聲聞經明三三昧緣四諦十六行摩訶衍因緣諸法實相。斯則小乘諦異故三昧門異。大乘理同故三昧門不異也。肇曰。三行雖異然俱是無緣解脫故無心意識也。緣既是同則三解不異。

The Bodhisattva Gambhīramati said, "This emptiness, this absence of characteristics, and this unconditioned wishlessness constitute duality. Emptiness is itself the absence of characteristics, and the absence of characteristics is itself wishlessness. If there is emptiness, absence of characteristics, and wishlessness, there is no mind, intellect, or consciousness. To recognize that one gate of liberation is itself the three gates of liberation is entering the dharma gate of non-duality."
The Dazhidulun states that the śrāvaka sūtras explain the three samādhis as conditioned by the sixteen aspects of the Four Noble Truths, whereas the Mahāyāna takes the true mark of all dharmas as conditions. Thus, in the Hīnayāna, because the truths differ, the samādhi gates differ; in the Mahāyāna, because the principle is identical, the samādhi gates are not different. Sengzhao says, "Although the three practices differ, they are all unconditioned liberations devoid of cognitive objects, and thus have no mind, intellect, or consciousness. Since their conditions are identical, the three liberations are not different."