瑜伽論記 4.290

4.290

總釋空差別中，有兩番釋，基判：初依無學者，四種空性，後陳有學者，四空差別。景釋：初番觀察空者，即是學人，總觀諸法之上空無橫計苦樂淨我及我所等；後之三空是無學人，觀於自身及外五塵空無煩惱。於中初彼果空無學人，即總觀內自身及外五欲空無煩惱，此觀由觀察空得名彼果空。第三、內空、第四、外空即別觀自身及外五欲空無煩惱，及引經證如文，可知。

In the general explanation of the varieties of emptiness, there are two sets of explanations. Kuiji decides: the first is based on those beyond training (aśaikṣa), the four kinds of emptiness; the latter sets forth the four varieties of emptiness for those in training (śaikṣa). Jing explains: in the first set, "emptiness through observation" refers to trainees, who generally observe that upon all dharmas there is an emptiness devoid of the falsely conceptualized suffering, pleasure, purity, self, and what belongs to self; the latter three kinds of emptiness refer to those beyond training, who contemplate that their own bodies and the five external sense objects are empty of defilements. Therein, first, "emptiness of that fruit" refers to those beyond training who generally observe that the internal self and the five external sensual desires are empty of defilements; this contemplation obtains the name "emptiness of that fruit" by virtue of emptiness through observation. The third, internal emptiness, and the fourth, external emptiness, are the specific contemplations of one's own body and the five external sensual desires as being empty of defilements; the citations of the sūtra as proof are as in the text and can be understood.