俱舍論記 26.96

26.96

Regarding the passage from "Such ancient explanations" up to "not-self": The author of the treatise states that since such ancient explanations are not of a single approach, one may follow whatever one prefers. He then presents the latter two explanations; this is the third exposition. It is impermanent because its essence arises and perishes; it is suffering because sāsrava dharmas run contrary to the minds of the noble ones; it is empty because within these skandhas there is no self, just as there is no person within a house; it is not-self because the self-nature of the skandhas itself is not a self, just as one says that the house itself is not a person.