俱舍論記 3.75

3.75

「多言為顯至不應言行」者，別解多言，亦有三解，第一解云：此顯命壽留捨多念，非一剎那有留捨義。故《婆沙》云「多言顯示所留、所捨，非一剎那。行言顯示所留、所捨，是無常法。第二說一切有部師解：有說此多言為遮正量部，彼計有一命壽實體經多時住，初起名生、終盡名滅、中間名住異，多言為顯留捨多念命行壽行念念體別，非一命壽經多時住。第三經部師，破說一切有部實命壽體有。經部師說：此多言為顯無一實命壽體，但於五蘊眾多行上假立如是命、壽二名，故說多行。若謂不然，不應言行，但可應言留多命捨多壽。以此行是有為通名，非唯命壽。

"The word 'many' is used to show [...] one should not say 'formations'": explaining the word "many" in particular; there are also three explanations. The first explanation says: This shows that the retaining and discarding of life and lifespan occurs over many moments, and not that a single moment has the meaning of retaining or discarding. Therefore the *Mahāvibhāṣā* says: "The word 'many' shows that what is retained and discarded is not a single moment. The word 'formations' shows that what is retained and discarded is an impermanent phenomenon." The second Sarvāstivāda master explains: Some say this word "many" is to refute the Sāṃmitīya, who posit that there is a single real substance of life and lifespan that abides for a long time, its initial arising being called birth, its final exhaustion being called cessation, and the intermediate phase being called abiding-alteration. The word "many" is to show that the retaining and discarding of formations of vitality and formations of lifespan across many moments is a distinct substance moment by moment, not a single life and lifespan enduring for a long time. The third master, of the Sautrāntika, refutes the Sarvāstivāda existence of a real substance of life and lifespan. The Sautrāntika master says: This word "many" shows that there is no single real substance of life and lifespan; these two designations, "life" and "lifespan", are merely conceptually posited upon the numerous formations of the five skandhas; therefore it says "many formations". If this were not so, one should not say "formations", but could only say "retaining many lives and discarding many lifespans." This is because "formations" is a general designation for the conditioned, not exclusively for life and lifespan.