俱舍論記 5.173

5.173

「謂一一念至非無差別」者，釋。本無今有，體起名生。有已還無，無時名滅。能引後後剎那嗣前前起，或即此念後後剎那嗣前前起名住，即假住相。或與前念或與後念有差別故名住異，約住辨異故名住異。伏難言：如金剛等堅鞕之物，前後無別，云何名異？為通此難，故言此金剛等於前後念相似生時，前後相望非無差別。

Regarding "That is, thought by thought ... not without distinction": this is the explanation. Originally non-existent and now existent, the arising of the entity is called origination. Having existed and returned to non-existence, the time of non-existence is called cessation. Being able to induce subsequent moments to follow preceding moments in arising, or precisely this thought's subsequent moments following preceding moments in arising, is called duration; this is the provisional characteristic of duration. Or, because there is distinction from the preceding thought or from the succeeding thought, it is called duration-alteration; because alteration is discerned with respect to duration, it is called duration-alteration. An underlying objection says: As with hard substances like diamond, there is no distinction between earlier and later; how can it be called alteration? To resolve this objection, it therefore says: When this diamond, etc., arises similarly in preceding and succeeding thoughts, looking from earlier to later, it is not without distinction.