瑜伽論記 23.355

23.355

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.