瑜伽論記 20.453

20.453

初中，先問；後答。問中，有幾種相難可除遣，是第一問。誰能除遣，是第二問。善男子！有十種相者，答初問。空能除遣，答第二問，須知十相并是遍計所執，皆觀空除遣。一者、執諸行義決定是有，即觀一切法空除遣，以所執法義收一切法故，觀一切法空除遣；二者、苦等四諦并是安立，苦諦在初故標安立。此中舉如取安立苦，此有二執。一、執苦有生滅住異性，此觀相空除遣；二、執苦有相續隨轉，觀無先後空能正除遣，遍計所執本無，故無先後遣；三者、由了知六根能取，即有顧戀執著內身，觀內空除遣，由執我有故起我慢，觀無所得空能正除遣，無我可得。云何起慢？四者如文可知。六者、執有內安樂相，由內空遣，執外塵淨，由外空遣，執有男女承事資具相應，由本性空遣，亦可由性空，通遣內樂外淨等執；六者、了知外器世界建立有情，即便執有十方無量之相，由大空遣；七者、執彼四空以為解脫，以有為空遣；八者、若執二無我相，以畢竟空除，若執唯識相，無性空治，若執依他為勝義相，由無性自性因性空治，若執圓成實為異勝義，此由勝義空治，執者如文；十者、執有前九能治空性，即觀空空為治，謂觀能除空性亦空。

In the first part, there is first a question and then an answer. In the question: 'How many marks are difficult to dispel?' is the first question. 'Who is able to dispel [them]?' is the second question. 'Good son! There are ten kinds of marks' answers the first question. 'Emptiness is able to dispel [them]' answers the second question. One must know that the ten marks are all parikalpita (imaginatively constructed), and all are dispelled by contemplating emptiness. First, clinging to the objects of conditioned phenomena as being determinately existent is dispelled by contemplating the emptiness of all dharmas; because the grasped objects of dharmas include all dharmas, it is dispelled by contemplating the emptiness of all dharmas. Second, the four noble truths of suffering and so forth are all conventional designations, and because the truth of suffering is first, conventional designation is mentioned [for it]. Here, taking conventional suffering as an example, there are two graspings: (1) clinging to suffering as having the natures of arising, ceasing, abiding, and changing—this is dispelled by contemplating the emptiness of characteristics; (2) clinging to suffering as having a continuous succession—contemplating emptiness without beginning or end can properly dispel this; what is imaginatively constructed is originally non-existent, and thus dispelled through [the contemplation of emptiness] without beginning or end. Third, due to discerning that the six faculties can apprehend, there arises attachment and clinging to the internal body, which is dispelled by contemplating internal emptiness; due to clinging to 'self-existence' there arises pride, which is properly dispelled by contemplating non-apprehensible emptiness, as no self can be apprehended—how could pride arise? Fourth, it can be known from the text. Fifth [labeled as six in the text], clinging to an internal mark of comfort and pleasure is dispelled by internal emptiness; clinging to external objects as clean is dispelled by external emptiness; clinging to the conjunction of men and women, attendance, and requisites is dispelled by the emptiness of intrinsic nature; alternatively, through the emptiness of nature one can comprehensively dispel clingings to internal pleasure, external purity, and so forth. Sixth, discerning that the external vessel world establishes sentient beings, one then clings to the mark of the immeasurable ten directions; this is dispelled by great emptiness. Seventh, clinging to those four formless absorptions as liberation is dispelled by the emptiness of the conditioned. Eighth, if one clings to the mark of the two selflessnesses, it is eliminated by ultimate emptiness; if one clings to the mark of consciousness-only, it is remedied by the emptiness of non-nature; if one clings to the dependent [nature] as the mark of ultimate truth, it is remedied by the emptiness of non-nature, intrinsic nature, and causal nature; if one clings to the pariniṣpanna as being different from the ultimate truth, this is remedied by the emptiness of the ultimate truth; the clingings are as in the text. Tenth, clinging to the emptiness-nature that can remedy the previous nine is remedied by contemplating the emptiness of emptiness; that is, contemplating that the emptiness-nature that can eliminate is itself also empty.