Yogācārabhūmi Śāstra, Volume Thirty-Four (47)

原文：复作是念。我于今者。唯有诸根。唯有境界。唯有从彼所生诸受。唯有其心。唯有假名我我所法。唯有其见。唯有假立。此中可得。除此更无。若过若增。如是唯有诸蕴可得。于诸蕴中。无有常恒坚住主宰。或说为我。或说有情。或复于此。说为生者老者。病者及以死者。或复说彼能造诸业。能受种种果及异熟。由是诸行皆悉是空。无有我故。如是名为。由无所得行。趣入空行。

Explanation: The yogi further has this thought: At present I have only the faculties, only the sense objects, only the various feelings born from the contact of faculties and objects, only the mind that feels them, only the nominally designated self and the dharmas belonging to the self, only views, only provisionally established dharmas that can be found here—apart from these, there is nothing more, nothing beyond or in excess of this. Likewise, I have only the aggregates available; within the aggregates there is no permanent, enduring, firmly abiding sovereign controller—sometimes spoken of as a self, sometimes spoken of as a sentient being, or again these dharmas are spoken of as one who is born, one who ages, one who falls ill, and one who dies, or it is said that the aggregates can create various karmas and can receive various fruits and retributive births (vipāka). From this principle it is revealed that all volitional formations are entirely empty, because there is no self within them. This is called entering the contemplation of emptiness by means of the practice of non-apprehension.