大般涅槃經義記 5.200

5.200

第三句中別有四句：一自明無常壞行因緣，「心名無常」略以標舉，觀行之心能壞生死有為諸行故名彼觀以為破壞，諸行因緣壞行緣異故心無常，「所謂」下列；二「心若常」下破他計常，常則定住，是故修習無常想者尚不得觀苦空、無我，況復得觀常、樂、我、淨；三「以是義」下對前第二結明外道執常之過，以計常者堅著有為，不能觀察無為義故，外道法中不能攝取常樂我淨；四「善男」下對前第一結明心法定是無常。此第三竟。

In the third statement there are four distinct statements: first, clarifying by itself that impermanence destroys the causal conditions of conditioned formations—'The mind is called impermanent' briefly indicates it, and the mind of contemplative practice can destroy the conditioned formations of saṃsāra, hence that contemplation is called destruction; because the conditions of conditioned formations differ from the conditions that destroy conditioned formations, the mind is impermanent—from 'namely' below lists them; second, from 'If the mind were permanent' below refutes their conceptualisation of permanence: if permanent it would be definitively fixed, and therefore one who cultivates the ideation of impermanence would not even be able to contemplate suffering, emptiness, and selflessness, how much less could they contemplate permanence, bliss, self, and purity; third, from 'For this reason' below, in contrast to the second above, concludes by clarifying the fault of the non-Buddhists clinging to permanence: because those who conceptualise permanence are firmly attached to the conditioned and cannot contemplate the meaning of the unconditioned, within the teachings of the non-Buddhists they cannot comprehend permanence, bliss, self, and purity; fourth, from 'Good man' below, in contrast to the first above, concludes by clarifying that mental dharmas are definitively impermanent. This concludes the third.