瑜伽論記 23.296

23.296

第十解空，景師云：於外境中假名，亦說有果及有受者，彼或時空，世現可得者，如地無主名受者空，如是名世諦空。言當知此中乃至已實有故者，未有之法因生今有，未來已有，不應更生，此正破薩婆多，若過去行有，不應名滅。又於剎那生滅行中，唯有諸行，暫時可得至名中際空者，欲似亦無空，亦是常空，暫有不住故，亦是我空，唯行無人故。又一切法都無作用無少有法，能生少法者，於法體中求其用相了不可得，故名無用依世俗諦假立作用，宣說此法能生彼法也。

Tenth, explaining emptiness. Master Jing says: In external objects, designated names are also said to possess fruits and possess experiencers; that they 'are at times empty and currently observable in the world' is like an unowned plot of land being termed 'empty of an experiencer'—such is called emptiness in terms of conventional truth. Regarding the phrase 'one should know that in this context' up to 'because it already substantially exists': phenomena that did not exist come to exist now through the arising of causes; what already exists in the future should not arise anew—this directly refutes the Sarvāstivādins. If past conditioned factors existed, they should not be termed ceased. Furthermore, from 'in conditioned factors that arise and cease from moment to moment, there are only conditioned factors temporarily obtainable' up to 'termed emptiness of the intermediate period': it means this is also empty of permanence and is also emptiness of eternity, for temporarily existing they do not endure; it is also emptiness of self, for there are only conditioned factors and no person. Furthermore, regarding 'all phenomena have no activity whatsoever, nor is there the slightest existent phenomenon capable of producing the slightest phenomenon': searching for the characteristic of activity within the substance of phenomena, it is completely unobtainable, hence it is called 'inactivity'; it is by relying on conventional truth that activity is nominally established, proclaiming that this phenomenon can produce that phenomenon.