瑜伽論記 18.426

18.426

前中，景云：謂若略說觀清淨因故，由智觀察二名本故悟入二空名清淨因，觀自相、觀四蘊名及音聲名故。觀雜染因者，觀智由迷二種名故集成生死。及為顯示二無我故遍了知人無我等至名映一切者，迷四蘊名於中執我，此四蘊名通有能執。若知唯有四蘊本非是我，能除所執自我境相，了四蘊名映於一切言我境界相。若遍了知法無我等至名映一切者，由隨言說名執有諸法，若知唯有言名隨名執法，畢竟體了言說名映於一切橫計法我。由先執法方始計我，故說法執是所依相，無名映一切。若迷二名起於二執，映二空理亦名，名映於一切。今悟二名知二無我，映弊一切二執顛倒。上來釋初句竟。若過四無色蘊下，釋第二句無有過名者。若於二種俱不了知已下，釋下半頌由此名一法皆隨自在行。

In the former part, Jing says: if briefly stated, because of observing the cause of purity, through wisdom observing the root of the two names, one enters the two types of emptiness, which is called the cause of purity, because of observing the specific characteristic, observing the names of the four aggregates and the names of vocal sounds. 'Observing the cause of defilement': the observing wisdom, through being confused about the two kinds of names, accumulates saṃsāra. And 'in order to demonstrate the two kinds of selflessness, thoroughly knowing the selflessness of persons,' up to 'is called outshining all': being confused about the names of the four aggregates, one grasps at a self therein; these names of the four aggregates encompass that which can grasp. If one knows that there are only the four aggregates which are fundamentally not a self, one can eliminate the grasped realm-aspect of one's own self; fully understanding that the names of the four aggregates outshine all the realm-aspects of speaking of a self. If one 'thoroughly knows the selflessness of phenomena,' up to 'is called outshining all': because following conventional names one grasps at the existence of phenomena, if one knows that there are only conventional names and following the names grasps at phenomena, completely realizing conventional names outshines all falsely imagined selves of phenomena. Because one first grasps at phenomena and only then conceives a self, the grasping at phenomena is said to be the relied-upon aspect, without a name outshining all. If one is confused about the two names and gives rise to the two graspings, outshining the principle of the two types of emptiness is also called names outshining all. Now, awakening to the two names and knowing the two kinds of selflessness, it outshines and eclipses all the inversions of the two graspings. The above completes the explanation of the first line. From 'if transcending the four formless aggregates' downward explains the second line, 'there are no names that transcend it.' From 'if one does not thoroughly know either of the two' downward explains the lower half of the verse, 'through this one dharma of names, all act according to their sovereign mastery.'