俱舍論記 5.167

5.167

「諸行相續至衰異壞滅」者，論主述經部宗，約諸行相續假立四相，非據剎那。言相續者，謂一期相續，或一運相續。隨其所應，初生起位名生，終盡滅位名滅，中間相續隨轉不斷名住。即此住時前後剎那差別名住、異，約住明異故名住、異。故佛世尊依此相續顯四相義，於一時間對大眾中說難陀言：「是難陀！善男子善知彼受生、住、異、滅。」難陀未得道時多起貪欲，欲因受生。為離貪欲，常觀諸受生、住、異、滅。故後得道，猶觀彼受。佛約難陀，顯斯義也。若約相續，可能善知。若說剎那善知受生、住、異、滅者，受未來生可容現知；受住、異、滅必居現在，能知之智理非過、未。既俱現在，不可同一相應品中慧能知受，理相違故。既言知受生、住、異、滅，明知生等非一剎那。應知現智剎那別起，知受相續生等四相，義即無違。又解：若生等有實體，如何約受觀生、住等？若生、住等剎那具有，云何可得竝觀？既約受次第別觀，故知生等無別實體，非一剎那。

Regarding "The continuum of formations ... decay, alteration, destruction, and cessation": the author of the treatise states the Sautrāntika school, provisionally establishing the four characteristics with respect to the continuum of formations, not based on a single moment. By 'continuum,' it means the continuum of a single lifespan, or the continuum of a single operation. According to what is appropriate, the initial phase of arising is called origination, the final phase of extinction is called cessation, and the uninterrupted continuation of the continuum in between is called duration. This difference between the earlier and later moments of duration is called duration-alteration; because alteration is clarified with respect to duration, it is called duration-alteration. Therefore, relying on this continuum, the Buddha, the World-Honoured One, revealed the meaning of the four characteristics; at one time, facing the great assembly, he spoke to Nanda, saying: 'This Nanda, the good son, well understands the origination, duration, alteration, and cessation of those feelings.' Before Nanda attained the Path, he frequently gave rise to lustful desire; desire arises on the basis of feeling. In order to abandon lustful desire, he constantly contemplated the origination, duration, alteration, and cessation of feelings. Therefore, even after attaining the Path, he still contemplated those feelings. The Buddha relied on Nanda to reveal this meaning. If based on the continuum, it is possible to understand well. If one says that in a single moment one understands well the origination, duration, alteration, and cessation of feeling: the future origination of feeling could conceivably be known in the present, but the duration, alteration, and cessation of feeling must reside in the present, and the wisdom that knows them logically cannot be past or future. Since they are both present, it is impossible for the wisdom within the same associated group to know feeling, because they are logically contradictory. Since it says 'understands the origination, duration, alteration, and cessation of feeling,' it is clearly known that origination, etc., are not within a single moment. One should know that present wisdom arises distinctly from moment to moment, knowing the four characteristics of origination, etc., of the continuum of feeling, and the meaning is thus without contradiction. Another interpretation: if origination, etc., have real entities, how could one contemplate origination, duration, etc., with respect to feeling? If origination, duration, etc., are simultaneously present within a moment, how could they be contemplated together? Since they are contemplated distinctly in sequence with respect to feeling, one knows that origination, etc., have no separate real entities and are not within a single moment.