瑜伽論記 19.434

19.434

解云：定心觀骨無有執實，為調心故初假觀骨，後復尋本捨骨觀心，將此轉觀捨於骨聚，況前三無性觀，除遣遍計所執實相生及勝義等，言此中五事至勝義無自性性故者，五事非遍計所執故非相無自性也，但有餘二無自性性。此句是總，下別分別故。

Explanation: In the concentrated mind contemplating bones, there is no clinging to them as actual. For the sake of taming the mind, one initially contemplates bones provisionally; afterwards, one again seeks the source, abandons the bones, and contemplates the mind. Using this change of contemplation, one abandons the heap of bones. How much more so with the previous contemplation of the three non-intrinsic-natures, which removes and eliminates the actual characteristics, arising, and ultimate truth, etc., of the parikalpita! As for the statement 'Herein, from the five matters up to: because of the non-intrinsic-natureness of the ultimate', the five matters are not the parikalpita, and therefore they are not the non-intrinsic-nature of characteristics; they only have the remaining two non-intrinsic-natures. This sentence is general, because it is differentiated below.