大乘義章 2.4

2.4

第一釋名。三解脫門者，謂空、無相及與無願。所言空者，就理彰名，理寂名空。言無相者，釋有兩義：一就理彰名，理絕眾相，故名無相；二就涅槃法相解釋，涅槃之法捨離十相，故曰無相。言無願者，經中或復名為無作，亦名無起。釋有三義：一就理彰名，理中無有貪求願樂，故名無願；理中無有作用集起，是故亦名無作無起。二就生死法相以釋，生死之法不可願求，故名無願。三就行以論，於生死中不生願求故名無願，不作願求故名無作，不起願求故曰無起。此三經論名解脫門，亦名三治，亦名三空，義或復說為三三昧門。三脫、三昧，經論同說；三治一門，如《地論》說；言三空者，如《仁王》說。言三脫者，對果名也。涅槃果德絕縛名脫，空無相等與脫為門，名解脫門。故龍樹言「行此三法，能得涅槃解脫果。」故名解脫門。對治門者，對障名也。如《地論》說三障對治，故名三治。言三空者，就理彰名。理如一味，隨詮以別，故有三種。三三昧者，就行名也，前三是數、後三胡語。言三昧者，此言正定，以心合法，離於邪亂，故曰三昧。此等差別，故名為門，亦可通入趣入名門。名義如是。

First, explaining the names. The three gates of liberation are: emptiness, signlessness, and wishlessness. As for the term "emptiness," the name is made clear in reference to principle: the quiescence of principle is called "emptiness." As for the term "signlessness," there are two senses in its explanation: first, the name is made clear in reference to principle: principle transcends all signs, hence it is called "signlessness"; second, it is explained in reference to the characteristics of the phenomenon of nirvāṇa: the phenomenon of nirvāṇa relinquishes and is separated from the ten signs, hence it is called "signlessness." As for the term "wishlessness," in the sūtras it is also called "actionlessness" and also called "non-arising." There are three senses in its explanation: first, the name is made clear in reference to principle: within principle there is no craving, seeking, wishing, or delighting, hence it is called "wishlessness"; within principle there is no functioning or accumulative arising, and therefore it is also called "actionlessness" and "non-arising." Second, it is explained in reference to the phenomenal characteristics of saṃsāra: the phenomena of saṃsāra are not to be wished for or sought, hence it is called "wishlessness." Third, it is discussed in reference to practice: not giving rise to wishing and seeking within saṃsāra, it is called "wishlessness"; not engaging in wishing and seeking, it is called "actionlessness"; not initiating wishing and seeking, it is called "non-arising." These three are called in the sūtras and treatises the "gates of liberation," and are also called the "three antidotes," and also called the "three emptinesses"; in terms of meaning, they are also stated to be the "three gates of samādhi." "Three liberations" and "three samādhis" are stated in common across sūtras and treatises; the single gate of "three antidotes" is as stated in the Daśabhūmika-śāstra; speaking of the "three emptinesses" is as stated in the Benevolent Kings [Sūtra]. Speaking of the "three liberations" is naming in contrast to the fruit: the fruit-virtue of nirvāṇa transcends bondages and is called "liberation"; emptiness, signlessness, and so forth serve as gates to liberation, hence they are called "gates of liberation." Therefore Nāgārjuna said: "Practicing these three dharmas, one can attain the fruit of liberation that is nirvāṇa." Hence they are called gates of liberation. The "antidote gates" are named in contrast to obstacles: as stated in the Daśabhūmika-śāstra, they are the antidotes to the three obstacles, hence they are called the three antidotes. Speaking of the "three emptinesses," the name is made clear in reference to principle: principle is like a single flavor, yet according to what expresses it there are distinctions, hence there are three kinds. The "three samādhis" are named in reference to practice: the former three is a count, and the latter three [syllables, san-mei] is an Indian term. Speaking of "samādhi," this translates as "correct concentration": by bringing the mind into accord with Dharma and departing from deviation and disturbance, it is called samādhi. Because of these distinctions, they are called "gates"; alternatively, that through which one accesses and enters is called a "gate." Such is the meaning of the names.