大乘義章 2.4

2.4

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.