釋摩訶衍論 3.28

3.28

論曰：俱有次第四相者，一者生相、二者住相、三者異相、四者滅相。如是四相，或是一時、或是前後。以何義故名為一時？由得同故。以何義故名為前後？麁細別故。非漸次轉得者，別為顯示一時義故。以何義故名為俱有？由一時故。以何義故名為次第？由前後故。如是四相俱有故一，麁細故四。此中一時當何時耶？根本無明熏真心時，於此時中具起四相，不知不覺一切諸法真實之性周遍建立，過於恒沙無量煩惱，而能隱覆自性淨心還原無日，是故名為俱有四相。何故名生乃至名滅？字義差別其相云何？頌曰：

The treatise states: Regarding the four characteristics of simultaneous order: first is the characteristic of arising; second is the characteristic of dwelling; third is the characteristic of difference; fourth is the characteristic of cessation. Such four characteristics are either at one time or sequential. For what reason are they called "at one time"? Because they are attained identically. For what reason are they called "sequential"? Because coarse and subtle differ. That they are "not attained through gradual progression" is specifically to demonstrate the meaning of "at one time." For what reason are they called "simultaneous"? Because of being at one time. For what reason are they called "sequential"? Because of being before and after. Such four characteristics are one because of being simultaneous, and four because of being coarse and subtle. Herein, what time is "at one time"? It is when fundamental ignorance perfumes the true mind; at this time, the four characteristics arise together. Without knowing or perceiving, the real nature of all dharmas is universally established, and immeasurable afflictions surpassing the sands of the Ganges conceal the intrinsically pure mind, with no day of returning to the origin; therefore they are named the simultaneous four characteristics. Why are they named arising, up to cessation? What are the distinctions of the terms and meanings? A verse states: