俱舍論疏 5.185

5.185

論「世尊依此至衰異壞滅」，已下第五引教證也。於中有五：一引佛為難陀說經、二引三頌、三引本論、四會本論、五即別立剎那四相是假非實。此即初也。佛弟難陀性重欲染，欲染之本為貪其受。佛令難陀觀受生、住、異、滅，難陀得道。佛於眾中說難陀言：「是善男子！善知受生、善知受住，及善知受衰異、壞滅。」准此經文，一類樂受初起名生、終盡名滅，非一剎那觀受之法通自他身，亦不得言現在之心不得觀現在受。

On the treatise passage: "The World-Honoured One, relying on this, … decay-cum-alteration, and destruction-cum-cessation": from here downward is the fifth [section], citing scriptural evidence. In this there are five: first, citing the sūtra the Buddha spoke for Nanda; second, citing three verses; third, citing the root treatise; fourth, harmonizing with the root treatise; fifth, directly establishing separately that the four characteristics in a single moment are nominal and not real. This is the first [part]. The Buddha’s younger brother Nanda was prone by nature to intense sensual defilements, the root of which was his craving for sensations. The Buddha instructed Nanda to contemplate the arising, staying, decaying, and cessation of sensations, and Nanda attained the Path. The Buddha praised Nanda before the assembly, saying: "This good son! He thoroughly knows the arising of sensations, thoroughly knows the staying of sensations, and thoroughly knows the decay-cum-alteration and destruction-cum-cessation of sensations." According to this sūtra text, the initial arising of a homogeneous pleasure-sensation is called "arising", and its final exhaustion is called "cessation". It does not refer to a single moment. The method of contemplating sensations applies to both one's own body and the bodies of others; nor can it be claimed that a mind in the present cannot contemplate a present sensation.