仁王護國般若波羅蜜多經疏 2.509

2.509

解曰：剎那剎那非一非異者，標生滅法非定一異也。速起速滅非斷非常者，釋生滅法非定斷常及一異也。若執蘊等過未無者，以速起故，故非斷也。若執蘊等體是常者，以速滅故，故非常也。由非常故，故非定一；由非斷故，故非定異。妙離斷常一異倒者，是謂觀察相續假也。從此第三結示對治。

The commentary explains: 'From moment to moment they are neither one nor different' marks the fact that the dharmas of arising and ceasing are not definitely one or different. 'Swiftly arising and swiftly ceasing, neither annihilated nor eternal' explains that the dharmas of arising and ceasing are not definitely annihilated or eternal, nor are they one or different. If one grasps the aggregates and so forth as nonexistent in the past and future, because they arise swiftly they are therefore not annihilated. If one grasps the substance of the aggregates and so forth as eternal, because they cease swiftly they are therefore not eternal. Because they are not eternal, they are not definitely one; because they are not annihilated, they are not definitely different. Wondrously departing from the inversions of annihilation and eternity, oneness and difference—this is called contemplating the designation of continuity. Hereafter, the third part concludes by showing the antidote.