大乘義章 2.9

2.9

第四門中且就生死涅槃空理制定其名，餘類可知。言制名者，立名所依。言定名者，定其名相。先就三脫，制定其名。三解脫門，正用生死涅槃空理以之為體。空解脫門，制名定名悉皆就體。無相門者，制名就體。說涅槃法與彼解脫以為門，故若定其名，乃是體上遣相為目。無願門者，制名就體，說生死法與彼解脫以為門，故若定其名，乃是體上從厭受稱。次就三治制定其名，義同三脫，正說生死涅槃及空為對治故。次就三空制定其名，然三空者以理為宗，於中空門制名定名悉皆就體。無相門者，制名就詮，無相涅槃是空詮故，若定其名，乃是詮中遣相為目。無願門者，制名就詮，生死之法是空詮故，若定其名，乃是詮中從厭受稱。次就三三昧制定其名。然三三昧，行心為體，生死涅槃第一義空是其境界。言無願者，制名就體，彼三昧心於生死中不生願樂名曰無願，若定其名，乃是體上遣患為目，願求諸有是其患故，無彼願求說為遣患。言無相者，制名就境，無相涅槃是三昧境，就境立稱故曰無相，若定其名，乃是境上遣相為目。言空門者，制名定名同皆就境，空理是其三昧境故。此等立名左右不同，各隨一義。

In the fourth gate, we provisionally formulate and establish their names in reference to saṃsāra, nirvāṇa, and the principle of emptiness; the remainder can be known by analogy. "Formulating the name" refers to that which the establishment of the name relies upon. "Establishing the name" refers to determining its nominal characteristic. First, formulating and establishing their names in reference to the three liberations. The three gates of liberation directly take saṃsāra, nirvāṇa, and the principle of emptiness as their essence. For the gate of emptiness of liberation, both formulating the name and establishing the name are done in reference to the essence. As for the gate of signlessness, formulating the name is in reference to the essence, because the phenomenon of nirvāṇa is spoken of as serving as a gate to that liberation; when establishing its name, it takes the dispelling of signs upon the essence as its designation. As for the gate of wishlessness, formulating the name is in reference to the essence, because the phenomenon of saṃsāra is spoken of as serving as a gate to that liberation; when establishing its name, it receives its title from revulsion upon the essence. Next, formulating and establishing their names in reference to the three antidotes: their meaning is the same as the three liberations, because they directly speak of saṃsāra, nirvāṇa, and emptiness as antidotes. Next, formulating and establishing their names in reference to the three emptinesses: however, the three emptinesses take principle as their central tenet; within them, for the gate of emptiness, formulating the name and establishing the name are both done in reference to the essence. As for the gate of signlessness, formulating the name is done in reference to the expression, because signless nirvāṇa is the expression of emptiness; when establishing its name, it takes the dispelling of signs within the expression as its designation. As for the gate of wishlessness, formulating the name is done in reference to the expression, because the phenomenon of saṃsāra is the expression of emptiness; when establishing its name, it receives its title from revulsion within the expression. Next, formulating and establishing their names in reference to the three samādhis. However, the three samādhis take the practicing mind as their essence, while saṃsāra, nirvāṇa, and ultimate emptiness are their cognitive objects. As for "wishlessness," formulating the name is done in reference to the essence: that samādhi mind does not give rise to wishing and delighting within saṃsāra, so it is called wishlessness; when establishing its name, it takes the dispelling of trouble upon the essence as its designation, because wishing and seeking for existences is the trouble, and the absence of such wishing and seeking is called dispelling trouble. As for "signlessness," formulating the name is done in reference to the cognitive object: signless nirvāṇa is the object of samādhi; establishing the title in reference to the object, it is called signlessness; when establishing its name, it takes the dispelling of signs upon the cognitive object as its designation. As for the "gate of emptiness," both formulating the name and establishing the name are done in reference to the cognitive object, because the principle of emptiness is the cognitive object of that samādhi. The establishments of these names vary in their orientations, each according to a particular sense.