瑜伽師地論略纂 9.54

9.54

論云「如是由證成道理及修增上故，於無常性得決定已」等者，證成道理有三：一、聖言量證成，即卷初云列十行後如是十行，依證成道理能正觀察。此中且依至教量理。如世尊云乃至略解內外二無常已，云「如是且依至教量理，修觀行者淨信增上作意力故」等以來，是至教量；至教量中，明內外二事，有十六種、十五種、八種因緣等，是第二現量；第二、即却解十六種訖，下云「即由如是現見增上作意力故，觀察變異無常性已，彼諸行」等以下，明比量證成。此三即是此中證成道理。「及修增上故」者，即解至教等道理。次下云「淨信增上作意力故，或由現見增上作意力故，或由如是比度作意力故」等，是此中及修增上故。彼解至教量等下一一別觀，此作意即修增上也。

The treatise says: "Having thus gained certainty regarding impermanence by means of the principle of demonstration and the predominance of cultivation..." and so forth. The principle of demonstration has three aspects: first, demonstration by the authority of the Noble Word; that is, at the beginning of the fascicle it was said that after enumerating the ten aspects, such ten aspects can be correctly observed relying on the principle of demonstration. Here it relies for the time being on the principle of the authority of supreme teaching. From where it says "As the World-Honoured One said..." down to briefly explaining the two types of impermanence, internal and external, and saying, "Thus relying for the time being on the principle of the authority of supreme teaching, by the power of the meditator's predominant manaskāra of pure faith..." is the authority of supreme teaching. Within the authority of supreme teaching, clarifying the sixteen kinds, fifteen kinds, eight conditions, and so forth of internal and external matters is the second, direct perception. The second is that after finishing the explanation of the sixteen kinds, it says below, "Having thus observed the impermanence of alteration by the power of predominant manaskāra of direct perception, those conditioned formations..." and so forth below, which clarifies demonstration by inference. These three are the principle of demonstration here. Regarding "and by the predominance of cultivation": this explains the principles of the supreme teaching and so forth. Immediately below it says, "by the power of the predominant manaskāra of pure faith, or by the power of the predominant manaskāra of direct perception, or by the power of such inferential manaskāra," which is "and by the predominance of cultivation" here. That explains each distinct contemplation under the authority of supreme teaching and so forth; this manaskāra is the predominance of cultivation.