瑜伽論記 18.434

18.434

玄云：一、非有義者，此是大乘所說無常。如中邊分別論說：無初無常，二滅壞義，是小乘所說無常；二、相顯苦者，一、由遍知計所執於非有中執有人法，故有習氣麁重在諸行中不得自在顯示行苦；二、由三受所隨生八種苦相轉義，空無我義者由染依他苦果自性，遠離遍計所執定性人法名顯空義，大乘顯二無我，小乘顯人無我。然此空無我義，若依薩婆多但說人空人無我，若成實論具說人法二空及二無我，言無常教無始教。

[Seng]xuan says: First, the meaning of 'non-existence' is the impermanence taught in the Mahāyāna. As stated in the Madhyāntavibhāga: '[Parikalpita has] impermanence of non-existence, [while the conditioned has] impermanence of cessation and destruction'; the second is the impermanence taught in the Hīnayāna. As for 'revealing suffering through two aspects': first, because [the mind] imagines [the imagined nature] as existing, grasping at persons and dharmas within what is non-existent, coarse heaviness of latent impressions exists within conditioned phenomena, lacking autonomy, which reveals the suffering of conditioning; second, because eight modes of suffering arise followed by the three feelings, which is the meaning of transmigration. As for 'the meaning of emptiness and selflessness': due to the afflicted paratantra, the self-nature of the fruit of suffering, being far removed from the imagined nature of a determinate person or dharma, it reveals the meaning of emptiness; the Mahāyāna reveals the two kinds of selflessness, while the Hīnayāna reveals only the selflessness of persons. However, with regard to this meaning of emptiness and selflessness, if based on the Sarvāstivāda, only the emptiness of persons and the selflessness of persons are taught; if based on the Tattvasiddhi-śāstra, both the two emptinesses and the two kinds of selflessness of persons and dharmas are fully taught. As for the statement 'teachings on impermanence and teachings on beginninglessness':