瑜伽論記 23.355

23.355

第五解大空，景師等云：補特迦羅無我者，至不可得故者，謂離緣生行外無有實我也。法無我者至無常故者，欲者欲似此門，則行非我，名無我行。前就行外無人，名為空行，然文中說法無我者，謂則一切緣生諸行非真實有，除其法義名法無我，亦可後空則法無人名法無我，前明行外無人名補特迦羅無我，後解順文可知。真如名如實性能知真如名無倒性者，則無分別智。

Fifth, explaining the great emptiness. Master Jing and others say: From "selflessness of persons" up to "because it cannot be found" means that apart from dependently arisen conditioned formations there is no real self. From "selflessness of phenomena" up to "because they are impermanent": "desire" means desiring to resemble this approach, then conditioned formations are not the self, which is called "selfless formations." Previously, taking the absence of a person outside formations was called "empty formations"; however, where the text speaks of "selflessness of phenomena," it means that all dependently arisen conditioned formations are not truly existent, and setting aside their phenomenal sense, it is called "selflessness of phenomena." Alternatively, the latter emptiness means there is no person in phenomena, which is called "selflessness of phenomena," while the former explains that there is no person outside formations, called "selflessness of persons"; the latter interpretation accords with the text and can be understood. "True thusness is called the true nature, and being able to know true thusness is called the non-erroneous nature" refers to non-conceptual wisdom.