成唯識論了義燈 6.177

6.177

依《顯揚》第二云：空無相無願，各有所知，及能知智。攝行有二，初以四諦為所觀境，斷妄證真，於生死中不起希願。彼云空行者，謂於諸行，我不可得，及諸相中世俗分別，法不可得，此意觀人我、法我二俱為空，亦攝苦諦，下空行相，以我及所俱是空故，攝二行相。無相行者，謂即於諸行中，眾生無我性可得，及法無我性可得，及於滅中，滅、靜、妙、離行。此意觀如及擇滅為無相，二無我性，即真如故，約廢詮談旨離滅、靜等，別說二如。若詮、旨合明，即靜、妙等攝，准此無相攝滅四行。無願行者，謂無常、苦乃至云因、集、生、緣行。准此即攝無常及苦、集四行相。准上所明，道四行相非三所攝，非妄故非空，非真故有相，菩提故可願。若據能觀行相，道能作三亦即攝三，故彼前言空有二種：一、所知；二、智。餘二亦爾。又云：緣智空道作道、如、行、出行，此亦是空，此意智緣空境，智亦名空。道諦所攝名智空道，餘皆准此。緣智無相道。作道如、行、出行，此亦是無相。緣智無願道，作道、如、行、出行，此亦是無願。雖能所殊，同五十五，三門俱攝。五十五文有二解：依前解與彼同，據後解此即別，第九復次。

According to the second fascicle of the Xianyang, it says: "Emptiness, the signless, and the wishless each have that which is known and the knowledge that knows." Subsuming the practices has two [explanations]. First, taking the four truths as the observed object, severing delusion and realizing truth, one does not give rise to wishing within saṃsāra. It says there: "The practice of emptiness means that with respect to all conditioned phenomena, a self cannot be found; and among all signs, through worldly discrimination, phenomena cannot be found." This means contemplating both the person-self and the phenomenon-self as empty; it also subsumes the aspect of emptiness under the truth of suffering, because both self and what belongs to self are empty, thus subsuming two aspects. "The practice of the signless means that precisely among all conditioned phenomena, the nature of the selflessness of sentient beings is found, and the nature of the selflessness of phenomena is found; and with respect to cessation, the practices of cessation, peace, excellence, and renunciation." This means contemplating tathatā and analytical cessation as the signless; because the two natures of selflessness are tathatā, setting aside the verbal designation to address the underlying purport, apart from cessation, peace, and so forth, the two tathatās are separately spoken of. If the verbal designation and the underlying purport are explained together, then it is subsumed by peace, excellence, and so forth. Following this, the signless subsumes the four aspects of cessation. "The practice of the wishless means the practices of impermanence, suffering, and extending to cause, arising, origination, and condition." Following this, it subsumes the four aspects of impermanence, suffering, and arising. Following what is explained above, the four aspects of the path are not subsumed by the three: not being delusion, they are not emptiness; not being the true, they have signs; being bodhi, they can be wished for. If based on the aspects of the observing [wisdom], the path can make the three and thus also subsumes the three; therefore it was said earlier there: "Emptiness is of two kinds: first, what is known; second, knowledge." The other two are also like this. It also says: "Taking the knowledge-empty path as object, one performs the aspects of the path, appropriate, attainment, and definitively emerging; this is also emptiness." This means that when knowledge takes the empty object as condition, the knowledge is also named emptiness. Subsumed by the truth of the path, it is named the knowledge-empty path; the rest are all by analogy to this. "Taking the knowledge-signless path as object, one performs the aspects of the path, appropriate, attainment, and definitively emerging; this is also the signless. Taking the knowledge-wishless path as object, one performs the aspects of the path, appropriate, attainment, and definitively emerging; this is also the wishless." Although the subject and object are distinct, identical to [fascicle] fifty-five, they are all subsumed by the three doors. The text of [fascicle] fifty-five has two explanations: based on the former explanation it is the same as that, and according to the latter explanation this is distinct; this is the ninth alternative.