瑜伽師地論略纂 9.64

9.64

論云「如是勤修瑜伽行者，觀心相續，展轉別異，新新而生，或增或減」等者，言行者作觀行時，念念增勝，名為或增；若不增勝，名為或減。暫時有，率爾生，前後既有增減變易，明知無常。即此觀心，既入取蘊，明知是苦。無如實計真實，是法但是苦法，名為空性。觀心是苦，實所計法是苦，觀離第二法故，無實第二妄計實法，皆名空。無自在用，名無我行也，是此中意。即緣道諦為無常等，約似觀心是道諦故。若據實觀心是苦諦，以有漏故。今約順出世義，又此位中有無漏義故，說為道諦。若於此義，亦緣道諦為無常等。今於實義，故是苦諦。如《對法》第九卷抄會之，新熏、法爾等二釋解此文。

Where the treatise says, "Thus, as the practitioner diligently cultivating yoga observes the continuity of mind, which alters successively and arises anew, either increasing or decreasing," and so forth: this means that when the practitioner engages in the practice of contemplation, each thought-moment becomes increasingly superior, which is called 'increasing'; if it does not become increasingly superior, it is called 'decreasing'. It exists only temporarily and arises precipitately; since there is alternation and change, increase and decrease, between before and after, one clearly knows it is impermanent. Since this very contemplating mind enters into the grasped aggregates, one clearly knows it is suffering. There is no real entity as falsely grasped; this dharma is merely a dharmic fact of suffering, which is called emptiness. The contemplating mind is suffering, and the falsely grasped dharma is suffering; because the contemplation is free from a second dharma, the absence of an actual second falsely grasped real dharma is in all cases called empty. Lacking sovereign agency is called the practice of non-self; such is the meaning here. That is, taking the truth of the path as an object [and knowing it] to be impermanent, etc., is because, in terms of resemblance, the contemplating mind is the truth of the path. If based on the actual fact, the contemplating mind is the truth of suffering, because it is tainted. Here, in terms of conforming to the supramundane sense, and because there is an untainted sense in this stage, it is stated to be the truth of the path. In this sense, it also takes the truth of the path as an object [knowing it] to be impermanent, etc. Now, in terms of the actual meaning, it is therefore the truth of suffering. As harmonised in the commentary to the ninth fascicle of the Abhidharma[-samuccaya-bhāṣya], the two interpretations of newly perfumed and naturally inherent explain this text.