俱舍論記 5.142

5.142

「已辨命根至生住異滅性」者，此下大文第六明四相。就中，一明相體、二通外難。就明相體中，一明本相、二明隨相。此即明本相也。相是牒章。「謂」已下，正釋。因緣造作名為。色、心等法從因緣生，有彼為故名曰有為。有為非一，名諸。此諸有為是相所託。相是標相，即能表示諸有為法體是有為，各有別體名性。相不孤起必託於法。具足應言諸有為之生性，乃至諸有為之滅性。

On "Having explained the life-faculty... the natures of arising, staying, decaying, and cessation": from here down, the sixth major section clarifies the four characteristics. Within this, first it clarifies the essence of the characteristics, and second it resolves external objections. In clarifying the essence of the characteristics, first it clarifies the primary characteristics, and second it clarifies the secondary characteristics. Here it clarifies the primary characteristics. "Characteristics" introduces the section. From "namely" downward, it provides the direct explanation. Produced through causes and conditions is called "conditioned" (kṛta). Phenomena such as form and mind arise from causes and conditions, and having that conditioning they are called "conditioned" (saṃskṛta). Conditioned phenomena are not singular, hence called "all". These conditioned phenomena are what the characteristics rely upon. "Characteristic" (lakṣaṇa) means a mark, that is, it can indicate that the essence of all conditioned phenomena is conditioned; having each a distinct entity is called "nature" (bhāva/dharmatā). A characteristic does not arise alone; it necessarily relies on a phenomenon. Fully stated, one should say the arising-nature of all conditioned phenomena, and so on, up to the cessation-nature of all conditioned phenomena.