大般若波羅蜜多經般若理趣分述讚 2.65

2.65

讚曰：自下第三解脫門行。觀空無我名之為空，觀滅離相名為無相，觀苦集道諸有為法不生願求名為無願。由此三種能入諦理，名之為門。體是無漏法。復能證解脫，故名解脫。若但言空無相無願即通三慧，定之與散通有無漏。若言三昧即唯修慧，唯定非散通有無漏。言解脫門即唯修慧，唯定非散不通有漏。此三或總或別緣諦，如餘處說。又除見說空，離愛說無願，離無明說無相。

The Commentary says: Next is the third [practice], the practice of the doors of liberation. Contemplating emptiness and selflessness is called 'emptiness'; contemplating cessation as detached from signs is called 'signlessness'; contemplating the conditioned dharmas of suffering, origin, and the path without generating longing is called 'wishlessness'. Because one can enter into the principle of the truths by means of these three, they are called 'doors'. Their substance consists of dharmas without effluents. Furthermore, they are able to realize liberation, and are therefore called 'liberation'. If one speaks only of emptiness, signlessness, and wishlessness, they apply across the three kinds of insight, and apply to both meditative concentration and dispersed [mind], and to states both with and without effluents. If one speaks of 'samādhi', then it is exclusively insight derived from cultivation, exclusively in concentration and not dispersed, and applies to states both with and without effluents. Speaking of 'doors of liberation' means exclusively insight derived from cultivation, exclusively in concentration and not dispersed, and does not apply to states with effluents. These three take the truths as their objective referents either collectively or separately, as explained elsewhere. Furthermore, emptiness is spoken of to remove views, wishlessness is spoken of to separate from craving, and signlessness is spoken of to separate from ignorance.