瑜伽論記 23.216

23.216

次舉喻中有二，初喻前後有空不空，後喻同時有空不空，合中復二可知。言若觀諸法，由自相故，一類是有，一類非有者，依他真實是有，遍計執非有，此有非有畢竟遠離，聞說依他等有遍計是無則決定執定有定無，此定有無還是遍計故，云此有非有畢竟遠離，亦可依他等有遍計非有，皆非分別心之所取，故云畢竟遠離。以世間道修空性者，下明諸聖人初以世間道修於空性，自斯已後下明無漏道觀空。

Next, the presentation of similes has two parts: first, a simile for emptiness and non-emptiness occurring before and after; second, a simile for emptiness and non-emptiness occurring simultaneously. The applications [of the similes] likewise have two parts, as can be understood. The statement: 'If one contemplates that among phenomena, by virtue of their own-characteristics, one class exists and one class does not exist,' means that paratantra and reality truly exist, while parikalpita grasping does not exist; this existence and non-existence are completely transcended. If, hearing it taught that paratantra and so forth exist while parikalpita is non-existent, one then definitely grasps a definitive existence or a definitive non-existence, such definitive existence and non-existence are still parikalpita; hence it says 'this existence and non-existence are completely transcended.' Alternatively, the existence of paratantra and so forth and the non-existence of parikalpita are both not grasped by the conceptualizing mind; hence it says 'completely transcended.' From 'cultivating emptiness through the worldly path' downward, it clarifies that the noble ones first cultivate emptiness through the worldly path; from 'from this point onward' downward, it clarifies contemplating emptiness through the taintless path.