瑜伽論記 7.133

7.133

就定學立三解脫中，謂於所知境有二，有及非有。有中復二：有為、無為。緣五取蘊境，立無願，緣無為，立無相，緣我有情等非有法故，立空。以此文即說緣空、無我行，立空門；緣苦、無常、集下四行，立無願；滅下四行，立無相。非有祈願者，簡無相；非無祈願者，簡無願。如其非有，知為非有，立空解脫，以道下四行非三解脫門，廣辨餘門，相攝如前。

Regarding establishing the three liberations with respect to the training in concentration: there are two kinds with respect to the cognitive object: the existent and the non-existent. Within the existent there are again two: the conditioned and the unconditioned. Taking the object of the five grasping aggregates as intentional object, it establishes the wishless; taking the unconditioned as intentional object, it establishes the signless; and because it takes non-existent phenomena such as the self and sentient beings as intentional objects, it establishes emptiness. Thus this text states: taking the aspects of emptiness and non-self as intentional objects establishes the door of emptiness; taking suffering, impermanence, and the four aspects under origin as intentional objects establishes the wishless; taking the four aspects under cessation establishes the signless. What does not have prayerful aspiration sets aside the signless; what is not without prayerful aspiration sets aside the wishless. Knowing what is non-existent as non-existent establishes the liberation of emptiness. Because the four aspects under the path are not the three doors of liberation, it distinguishes the remaining doors in detail, and their mutual subsumption is as before.