瑜伽論記 23.218

23.218

初云有二種空：一者、應所證空是理，二者、應所修空是智。若於此二不成辨故，退四妙樂者，謂一、於一切攝受惡事等妙出離樂；二、解脫貪等得初禪中妙遠離樂；三、尋伺止息妙寂靜樂即二禪已上；四、二解脫攝無所造作無恐怖攝妙等覺樂，向下不解前三但解第四，二解脫攝無所造作恐怖等。應所證空，略有二種：一、外，二、內。外空者乃至正能作證者，五種妙欲引發五種色想，今證外五欲空以無有決定性故，能所取之想亦皆超渡，於離欲貪正能作證也。內空者，謂於內諸行者，五根也，以向前辨外空中唯云五色。今解：內空亦唯云五根。應所修空，亦有二種至修無常見者，以見無常，念念生滅，不自在故，明知無我，無我故空，是故今舉無常之見，亦名修空。

First, it says there are two kinds of emptiness: first, the emptiness to be realized, which is the principle; second, the emptiness to be cultivated, which is wisdom. If, by not accomplishing these two, one regresses from the four sublime joys: (1) the sublime joy of renunciation with respect to all grasping of evil things, and so forth; (2) the sublime joy of seclusion obtained in the first dhyāna upon liberation from greed and so forth; (3) the sublime joy of tranquility in the pacification of investigation and reflection, which is the second dhyāna and above; (4) the sublime joy of equal awakening comprised of the two liberations, free of volitional effort, and free of fear. Downward, it does not explain the first three, but explains only the fourth: being comprised of the two liberations, free of volitional effort, fear, and so forth. The emptiness to be realized is, in brief, of two kinds: first, external; second, internal. From 'external emptiness' up to 'truly able to realize': the five kinds of sublime desires induce five kinds of perceptions of form; now, realizing that the external five desires are empty because they lack a definitive nature, one also completely transcends the perceptions of grasper and grasped, and is truly able to realize the state of being free from desire and greed. 'Internal emptiness' means 'with respect to internal conditioned formations,' namely the five sense faculties; because previously in discerning external emptiness it spoke only of the five forms, the commentary now explains that internal emptiness also speaks only of the five faculties. From 'the emptiness to be cultivated is also of two kinds' up to 'cultivating the view of impermanence': because one sees impermanence—arising and ceasing from moment to moment and lacking autonomy—one clearly knows selflessness; being selfless, it is empty; therefore, presenting the view of impermanence now is also called 'cultivating emptiness'.