瑜伽論記 6.402

6.402

三、證成道理，云由三量故，如實觀察等者，一、依聖教證蘊無常以聖教說蘊從緣生皆無常故；一、依現量證蘊無常由依定發苦無常智證蘊無常；三、由比量驗蘊無常如對數論立聲無常從緣作故猶如電等。基法師者，先云聖言，今言至教者，即至極之教以理至極無問內外皆名至教。先云聖言者即不如此，三十二種言中，聖言有十六何必要是佛語名為聖言，以相言聖者佛菩薩等，今言至教者即無所簡相。

Third, the principle of realization and establishment (upapattisādhana-yukti): where it says 'due to the three pramāṇas, truly observing,' and so forth: first, verifying the impermanence of the aggregates based on sacred teaching (āptāgama), because the sacred teaching states that the aggregates arise from conditions and are all impermanent; second, verifying the impermanence of the aggregates based on direct perception (pratyakṣa), because, relying on concentration, one generates the knowledge of suffering and impermanence and verifies the impermanence of the aggregates; third, verifying the impermanence of the aggregates by inference (anumāna), as when establishing against the Sāṃkhya that sound is impermanent because it is produced from conditions, like lightning. Master Ji says: It was previously called 'words of the noble' (āptavacana); now it is called 'supreme teaching' (āptāgama), meaning the ultimate teaching, for by virtue of its principle being ultimate, whether internal or external [to Buddhism], it is called the supreme teaching. What was previously called 'words of the noble' was not like this: among the thirty-two kinds of speech, there are sixteen kinds of noble speech, so why must it be the Buddha's words to be named 'noble speech'? In terms of characteristics, the noble are the Buddhas, bodhisattvas, and so forth; now calling it 'supreme teaching' makes no restrictive distinction among characteristics.