瑜伽論記 19.449

19.449

無著菩薩造攝大乘正述此宗。故論云：若依他性圓成實性亦無，即恒無二品及染淨法，清淨言染污者，是顛倒事依他也。自古攝大乘師謬解本宗，故說遣依他因緣法得無生性，乃至是清辨菩薩學徒惡取空宗，非慈氏菩薩及無著菩薩所學宗也。善戒經第二卷云：有二種人遠離佛法，非佛弟子永失佛法。一者、說色乃至涅槃有真實性；二者、不信世流布性。如是二人不信受持菩薩禁戒，謗一切法者，即是外道福蘭那等真實弟子之福蘭那，謂諸法性無，而佛法中亦有亦無，設生我見不至三惡，不解空義為人廣說，當知是人必到阿毘，不解空者謗一切法，不解實性不解法性，妨於解脫，與多眾生作惡知識，自不持戒教人毀戒，常樂宣說無作無受，令多眾生增長地獄。云何名為不解空義？說一切法本性自空無因緣空，說一切法亦無處所，若無處所何名為空，是不解空。云何名為真實解空義？說一切法中無有法故，是名為空，法亦不空，是名解空，無錯謬解云：云何名為不解空義？說一切因緣法本性自空無因緣法故空，說一切遍計所執法亦無依他性處所，若無依他性處所約何說空，是名不解空。云何名為真解空義？次答說一切依他法無有遍計所執法故，是名為空，依依他性法亦不空，是名解空。

Bodhisattva Asaṅga composed the Mahāyānasaṃgraha precisely to expound this lineage. Therefore, that treatise says: If the paratantra nature and the pariniṣpanna nature were also non-existent, then there would be forever no twofold class and no defiled or pure phenomena. When the pure is said to be defiled, that is paratantra as an inverted affair. From ancient times, masters of the Mahāyānasaṃgraha have mistakenly understood their own school, consequently saying that by dispelling the paratantra causal phenomena one attains the unproduced nature; and extending to the point where this is the school of Bhavya's disciples who wrongly grasp emptiness—it is not the school studied by Bodhisattva Maitreya and Bodhisattva Asaṅga. The Bodhisattvacaryānirdeśa, fascicle two, says: There are two kinds of people who are far removed from the Buddha's Dharma, are not disciples of the Buddha, and forever lose the Buddha's Dharma. First, those who say that form up to nirvāṇa have real intrinsic natures. Second, those who do not believe in conventional worldly designation. Such two kinds of people do not believe in or maintain the bodhisattva's prohibitive precepts. Those who slander all phenomena are truly disciples of non-Buddhists such as Pūraṇa [Kāśyapa]. Pūraṇa claimed that the nature of all phenomena is non-existent, whereas in the Buddha's Dharma there is both existence and non-existence. Even if one gives rise to a self-view, one will not fall into the three evil destinies; but if one does not understand the meaning of emptiness and widely explains it to others, you should know that this person will certainly fall into Avīci. Those who do not understand emptiness slander all phenomena; not understanding the real nature and not understanding the nature of phenomena, they obstruct liberation, act as bad spiritual friends to many sentient beings, personally do not keep precepts and teach others to break precepts, and always delight in expounding non-action and non-reception, causing many sentient beings to increase the hells. What is meant by not understanding the meaning of emptiness? Saying that all phenomena are by their fundamental nature empty of themselves, empty without cause and conditions; and saying that all phenomena also have no locus. If there is no locus, what could be called empty? This is not understanding emptiness. What is meant by truly understanding the meaning of emptiness? Explaining that because within all phenomena there are no [parikalpita] phenomena, this is called empty; yet the phenomena [themselves] are not empty—this is called understanding emptiness. An unerroneous explanation states: What is meant by not understanding the meaning of emptiness? Saying that all causal phenomena are by their fundamental nature empty of themselves, and empty because there are no causal phenomena; and saying that all parikalpita phenomena also have no locus in the paratantra nature. If there is no locus in the paratantra nature, in relation to what is emptiness spoken of? This is called not understanding emptiness. What is meant by truly understanding the meaning of emptiness? Next, the answer explains: because in all paratantra phenomena there are no parikalpita phenomena, this is called empty; based on the paratantra-nature phenomena, they are not empty—this is called understanding emptiness.