俱舍論記 1.7

1.7

一明依經造論者，西方造論皆釋佛經。經教雖多，略有三種，謂三法印：一諸行無常、二諸法無我、三涅槃寂靜。此印諸法，故名法印。若順此印即是佛經，若違此印即非佛說，故後作論者皆釋法印。於中意樂廣略不同，或有偏釋一法印，或有舉一以明三。如《五蘊論》等唯解諸行無常，如《涅槃論》等唯釋涅槃寂靜，此即偏釋一法印。如《俱舍論》等解諸法無我，此即是舉一以明三。所以就此釋者，諸行無常唯明有為，涅槃寂靜唯明無為，諸法無我通明有為無為，欲彰此論無事不攝，故就廣以明。

First, clarifying the composition of the treatise based on the sūtras: treatises composed in the Western Regions all comment on the Buddha's sūtras. Although the sūtra teachings are numerous, they are broadly of three kinds, namely the three dharmamudrās: first, anityaḥ sarvasaṃskārāḥ; second, anātmānaḥ sarvadharmāḥ; third, śāntaṃ nirvāṇam. These imprint all phenomena, hence they are called dharmamudrās. If it conforms to these seals, it is a Buddhist sūtra; if it contradicts these seals, it was not spoken by the Buddha. Therefore, later treatise authors all explain the dharmamudrās. Among them, inclinations toward brevity or detail differ: some explain one dharmamudrā exclusively, while others cite one to elucidate all three. For instance, the Pañcaskandhaka-śāstra and others only explain anityaḥ sarvasaṃskārāḥ, while the Nirvāṇa-śāstra and others only explain śāntaṃ nirvāṇam; these exclusively explain a single dharmamudrā. Works such as the Abhidharmakośa-śāstra explain anātmānaḥ sarvadharmāḥ; this is citing one to elucidate all three. The reason it explains according to this is that anityaḥ sarvasaṃskārāḥ explains only the conditioned, śāntaṃ nirvāṇam explains only the unconditioned, while anātmānaḥ sarvadharmāḥ explains both conditioned and unconditioned alike. Wishing to demonstrate that this treatise leaves nothing unencompassed, it therefore elucidates according to the broadest.