瑜伽師地論略纂 14.101

14.101

論云「問：要由無常想，能住無我想，何故此中先說空行耶」等者，此問謂見道前，前為無常故苦，苦故無我，無我故空，何故今說乃先空、無常耶？答曰：若如見道以前，即如所說，無常為初；若入真觀，無常不遍，一切真觀不作，唯作空等；後入相見道，從前空次第乃至於無常觀。見道以前，無常為初，入見道已，空行為初，不相違也。如餘准道理。

Regarding where the treatise states, “Question: Since it is necessarily by means of the notion of impermanence that one is able to abide in the notion of non-self, why is the aspect of emptiness spoken of first here,” etc.: this question means that prior to the path of seeing, previously because of impermanence there is suffering, because of suffering there is non-self, and because of non-self there is emptiness; why then does it now speak first of emptiness and impermanence? The answer: if it is as prior to the path of seeing, it is just as stated, taking impermanence as the beginning; if entering true contemplation, impermanence is not pervasive, and all true contemplations do not operate [upon it], but operate only on emptiness and so forth; later, entering the path of seeing of characteristics, one proceeds sequentially from the former emptiness up to the contemplation of impermanence. Prior to the path of seeing, impermanence is the beginning; having entered the path of seeing, the aspect of emptiness is the beginning; they do not contradict each other. Other matters should be understood according to reason.