瑜伽師地論略纂 14.29

14.29

論解五勝利中，第一、得破常勝利，而證無常；第二、知無常故，不計我、我所；第三、既無我故，俱時我慢亦能斷滅；第四、斷見慢已，於彼境界不起諸惑，伏令不現起；第五、伏諸惑故，於境不取相，而能除法執。此五勝利得有別人，類思可解。法師云：初是空門，中三無願門，後一無相門。　問曰：何故第二破我乃言無願？今更解：初二是空，空行攝空、無我行故；中二無願，依不攝道四行，准諦配之可知。

In the treatise's explanation of the five benefits: First, one obtains the benefit of refuting permanence and realizes impermanence. Second, because one knows impermanence, one does not conceive of a self or what belongs to a self. Third, since there is no self, the co-arising pride of self can also be severed and extinguished. Fourth, having severed views and pride, one does not give rise to the defilements regarding those objects, subduing them so they do not manifest. Fifth, because one subdues the defilements, one does not grasp at marks regarding objects, and is able to eliminate grasping at dharmas. The acquisition of these five benefits pertains to different persons, which can be understood by analogy. The Dharma Master says: The first is the gateway of emptiness, the middle three are the gateway of wishlessness, and the last one is the gateway of signlessness. / Question: Why does the second, the refutation of self, speak of wishlessness? Now it is explained anew: The first two are emptiness, because the practice of emptiness subsumes the practices of emptiness and non-self; the middle two are wishlessness, relying on the four practices that do not subsume the path, which can be known by matching them to the truths.