瑜伽論記 3.256

3.256

無常義六者，一、雖自種力勝亦待他緣非自我作故；二、雖他緣力勝亦待自種非梵王等作故；三、雖種及緣生而種及緣於此生事無作無用亦無運轉，非如勝論我能造作以德句中法及非法并業句義助有實用令果法運轉，亦非如薩婆多有實作用令果法轉，今無能作亦無業用，果雖後生而無實運轉，故雙非之；四、有功能生非是無因；五、剎那剎那新新生起，非如數論轉變有果；六、然似停住運動相現，非如正量部等一期生滅。

As for the six meanings of impermanence: 1. Although the power of its own seed is superior, it also depends on other conditions, because it is not made by a self; 2. Although the power of other conditions is superior, it also depends on its own seed, because it is not made by Brahmā or others; 3. Although arisen from seeds and conditions, the seeds and conditions have no agent, no functional activity, and no movement in this matter of production—it is not like the Vaiśeṣika self that can act, using merit and demerit under the category of quality together with the category of action to assist substantial efficacy and cause the fruit-dharmas to operate, nor like the Sarvāstivādins who hold there is real functional activity causing the fruit-dharmas to operate; here there is neither an agent nor karma-activity, and although the fruit arises subsequently, there is no real movement, hence both are negated; 4. It has the efficacy to arise, not being without a cause; 5. It arises anew moment by moment, not like the Sāṃkhya transformation having a fruit; 6. Yet it appears as if remaining stable and showing the marks of motion, not like the one-period arising and ceasing of the Sāṃmitīya and others.