俱舍論疏 5.191

5.191

論「謂一一念至非無差別」，答也。「謂一一念本無今有名生」，准此，生在現世，同大乘也。即是法有名生，有唯現故。「有已還無名滅」，准此，亦同大乘，法無名滅，至滅相時法已過去。「後後剎那嗣前前起名之為住」，此與大乘不同。《成唯識》云「住表此法暫有用。」嗣前前起者，以相續不斷義名為住也。「即彼前後有差別故名為住異」，於前後念相似生時，前後相望非無差別。此亦與大乘不同，《成唯識》云「異表此法非凝然故。」

On the treatise passage: "It means that in each thought-moment … not without distinction": this is the reply. "It means that in each thought-moment, not having existed previously and now existing is called 'arising'": according to this, arising is in the present world, which agrees with the Mahāyāna; that is, the existence of the phenomenon is called "arising", for existence belongs only to the present. "Having existed and then returning to non-existence is called 'cessation'": according to this, it also agrees with the Mahāyāna; the non-existence of the phenomenon is called "cessation", and when it reaches the characteristic of cessation, the phenomenon has already passed away. "Succeeding moments arising continuously from preceding ones is termed 'staying'": this differs from the Mahāyāna. The Vijñaptimātratāsiddhi says: "Staying indicates that this phenomenon temporarily has functional activity." "Arising continuously from preceding ones" means that it is called "staying" in the sense of uninterrupted continuity. "Because those preceding and succeeding ones differ, it is termed 'decay-cum-alteration'": when preceding and succeeding thought-moments arise in similarity, viewed from preceding to succeeding, they are not without distinction. This also differs from the Mahāyāna. The Vijñaptimātratāsiddhi says: "Alteration indicates that this phenomenon is not unalterably static."