瑜伽論記 4.322

4.322

所望義別理不相違，諸有智者更囑異文應隨義釋，不勞彈詰，景云解云：空無我行是空三昧，此從行解為名。又說：八智名空者正證真如實無空解，但於觀中觀人離法義說名空，無願或唯苦集不說道者，非可厭故，以有處唯滅說為無相，道非無相者，滅離十相得無相名，道有三相故非無相，有處說道名無相者，道諦有生異滅相，然無五塵及男女相亦名無相。又以道諦能障生死所有十相，能引涅槃無十相法故名無相，有處說道四行非三三昧攝者，為順經中說有四法，三解脫外別立道行以為第四。

The differing points of view are not contradictory in principle. When wise persons consult differing texts, they should explain them in accordance with their intended meanings without need for reproach. Jing says in explanation: The aspects of emptiness and non-self are the samādhi of emptiness; this is named from the aspectual understanding. It is also said: The eight knowledges are called emptiness because, at the very moment of realizing tathatā, there is truly no understanding of emptiness; rather, in contemplation one contemplates the person as detached from dharmas, which is conceptually designated as emptiness. If the wishless only applies to suffering and origin and does not include the path, it is because [the path] is not something to be reviled. Where only cessation is explained as signless, and the path is not signless, it is because cessation is detached from the ten signs and obtains the name 'signless,' whereas the path has three signs and is therefore not signless. Where the path is explained as signless, although the truth of the path has the signs of arising, alteration, and cessation, it is free from the five sense objects and male and female signs, and is thus also called signless. Furthermore, because the truth of the path can obstruct all ten signs of saṃsāra and induce the dharmas of nirvāṇa that lack the ten signs, it is called signless. Where the four aspects of the path are explained as not subsumed under the three samādhis, this is in accordance with the sūtras stating four dharmas, establishing the aspects of the path separately outside the three liberations as a fourth.