釋禪波羅蜜次第法門 9.61

9.61

復次，如佛說無常觀有二種：一者、有餘；二者、無餘。一切人物皆盡，唯有名在，是名有餘；若人物滅盡，是名無餘。所以者何？若言以三相故，一切有為法為無常者，三相自不可得，云何有無常？如生時無住滅，離生時亦無住滅。若生時即有住滅，即壞生相，以生滅相違故。若言離生有滅住，亦壞三相義。若離生則滅，無所滅故。當知三相不可得。若無有三相，云何言無常？若不得無常相，即見聖道，是名無常想。

Furthermore, as the Buddha taught, contemplation of impermanence is of two kinds: first, with remainder; second, without remainder. When all persons and things are exhausted and only names remain, this is called 'with remainder'; if persons and things are entirely eradicated, this is called 'without remainder'. Why is this? If one says that because of the three characteristics, all conditioned dharmas are impermanent, the three characteristics themselves are ungraspable; how then could there be impermanence? Just as at the time of arising there is no abiding or ceasing, apart from arising there is also no abiding or ceasing. If at the time of arising there were already abiding and ceasing, that would destroy the characteristic of arising, because arising and ceasing are contradictory. If one says that apart from arising there are ceasing and abiding, this also destroys the meaning of the three characteristics. If there were ceasing apart from arising, there would be nothing to cease. One should know that the three characteristics are ungraspable. If the three characteristics do not exist, how can one speak of impermanence? If one does not grasp the characteristic of impermanence, one immediately sees the noble path; this is called the notion of impermanence.