俱舍論記 28.188

28.188

「此三各二種至為入門故」者，釋後兩句。《正理論》云「世間攝者通十一地，出世攝者唯通九地，上七定邊無勝德故。於中無漏者名三解脫門，能與涅槃為入門故。非諸有漏法是真解脫門，性住世間違解脫故。三三摩地緣境別者，若有漏空緣一切法，若無漏空唯緣苦諦。無願能緣苦、集、道諦。無相唯緣滅諦為境。

"These three each have two kinds […] because they are the doorways of entry" explains the last two lines. The Nyāyānusāra says: "Those subsumed under the mundane extend through eleven stages; those subsumed under the supramundane extend only through nine stages, because adjacent to the upper seven concentrations there are no superior merits. Among them, the uncontaminated ones are called the three doors of liberation, because they are capable of serving as doorways of entry into nirvāṇa. Contaminated dharmas are not true doors of liberation, because by nature they abide in the mundane and contradict liberation." As for the differences in the objects of the three samādhis: if it is contaminated emptiness, it takes all dharmas as objects; if uncontaminated emptiness, it takes only the truth of suffering as an object. Wishlessness can take the truths of suffering, origin, and path as objects. Signlessness takes only the truth of cessation as its object.