成唯識論了義燈 6.165

6.165

依大乘說諸文不同，初辨攝行，後明行境。《瑜伽》五十五云：幾是空行？謂二行，即苦諦後二行。幾是無願行？謂六，即苦諦前二，及集諦一切。幾是無相行？謂滅諦一切，幾是清淨因所顯行？謂道諦一切，此意空、無我行順空行故，六是有漏，不可願故。四是滅諦，無十相故。道下四行有二解：一云，通三脫門。《論》云：是清淨因所顯行故，三解脫門俱清淨因，能得涅槃故。以空、無我通諸諦故，以是有為不可願故，無男女等相故。一云、非三攝，但說清淨因行所顯，不言三脫，道下四行，非空無我，不是空行，非有漏故，不是無願。是有為故，非無十相，故非三收。前釋為勝，此一復次。

According to the Mahāyāna, the texts differ: first distinguishing the subsumed practices, and then clarifying the domains of practice. The Yogācāra, fascicle fifty-five, says: "How many are practices of emptiness? Two practices, namely the last two practices of the truth of suffering. How many are wishless practices? Six, namely the first two of the truth of suffering and all of the truth of origination. How many are signless practices? All of the truth of cessation. How many are practices revealed by the cause of purity? All of the truth of the path." The meaning here is that because the practices of emptiness and non-self accord with the practice of emptiness; the six are contaminated and cannot be wished for; the four are the truth of cessation, lacking the ten characteristics. For the four practices under the path, there are two explanations. One says: they extend through the three gates of liberation. Because the treatise says: "they are practices revealed by the cause of purity," and the three gates of liberation are all causes of purity, able to attain nirvāṇa; because emptiness and non-self extend through all truths; because being conditioned, they cannot be wished for; and because they lack the characteristics of male, female, and so forth. Another says: they are not subsumed under the three; it only says they are revealed by the practice of the cause of purity, without saying the three liberations; the four practices under the path are not emptiness or non-self, so they are not practices of emptiness; because they are not contaminated, they are not wishless; and because they are conditioned, they are not devoid of the ten characteristics, so they are not subsumed under the three. The former explanation is superior. This is the first alternative.