大乘義章 2.15

2.15

若依《成實》，諸法性空，名為空門。於此空中無相可取，名無相門。空中無其悕求願樂，名無願門。聖人以智觀五陰空，名空三昧。復觀此智亦是空，故名為空空。觀陰空中無相可取，名無相三昧。復觀此智亦空無相，名無相無相。觀陰空中無悕求願，名無願三昧。復觀此智亦空無願，名無願無願。大乘法中三門多種，備如上辨。於中細論，或同《毘曇》或似《成實》。若說生死涅槃空理以為三門，相同《毘曇》；若就空理義分三門，則同《成實》。淺深為異。重空之觀多同《成實》。何故修此重空三昧？論言「如人以杖燒尸，死尸既盡，杖亦須焚。智亦如是，前用斷結，結患既亡，智亦須捨。故須修之（此一門竟）。」

According to the Tattvasiddhi, the emptiness of the intrinsic nature of all dharmas is called the emptiness gate. In this emptiness, there are no characteristics to be grasped, which is called the signless gate. In emptiness, there is no yearning, seeking, wishing, or delight, which is called the wishless gate. When a holy person observes the emptiness of the five aggregates with wisdom, it is called the emptiness samādhi. Contemplating further that this wisdom is also empty is called emptiness-emptiness. Observing that in the emptiness of the aggregates there are no characteristics to be grasped is called the signless samādhi. Contemplating further that this wisdom is also empty and signless is called signlessness-signlessness. Observing that in the emptiness of the aggregates there is no yearning, wishing, or seeking is called the wishless samādhi. Contemplating further that this wisdom is also empty and wishless is called wishlessness-wishlessness. In the Mahāyāna Dharma, the three gates are of manifold kinds, fully as discriminated above. If discussed in detail among them, they are sometimes the same as the Abhidharma or resemble the Tattvasiddhi. If the dharmas of saṃsāra, nirvāṇa, and the principle of emptiness are expounded as the three gates, the characteristics are the same as the Abhidharma; if the three gates are differentiated in meaning with respect to the principle of emptiness, then it is the same as the Tattvasiddhi. The difference lies in depth and shallowness. The contemplation of repeated emptiness is mostly the same as the Tattvasiddhi. Why is this repeated-emptiness samādhi cultivated? The treatise states: "Just as when a person burns a corpse with a stick, once the dead corpse is consumed, the stick must also be burned. Wisdom is also like this: previously used to sever the bonds, once the afflictions of the bonds are gone, the wisdom must also be relinquished. Therefore, it must be cultivated." (This concludes the first section.)