俱舍論疏 5.216

5.216

論「異謂前後至立異終不成。經部出所以也。若前一法說異不成」，無所異故。若後異前即非一法，是故一法立異不成。《正理論》云「諸對法者於法自體差別用中立有異名，非唯自體。謂有為法於自體中能引自果作用名住，即此作用衰損名異。此住及衰無容自有，應有別法令住、令衰，此二之因即住、異相。於斯正理何不忍歟？」又云「非正生位立有異名，作用爾時未衰損故。即由此理立住、異名，此能衰損引果用故。由法作用被衰損時方引自果，由因被損後果生位漸劣前因，故果漸劣由因有異。此果剎那復由俱起異相為緣令衰損故，復能為後果漸劣緣。如是一切有為相續，剎那剎那令後後異，故前前念有異義成。此義既成應為比量，謂見最後有差別故，前諸剎那定有差別。若爾，相續漸增長時應無異相，不見異故，無斯過失。住相爾時由外緣助，勢力增強摧伏異故。」

The Śāstra states: "'Difference' means before and after... to establish difference ultimately fails." The Sautrāntika gives the reason. If the prior single dharma is said to be different, this cannot be established, because there is nothing from which it differs. If the posterior differs from the prior, then they are not a single dharma; therefore, establishing difference within a single dharma ultimately fails. The *Nyāyānusāra* says: "The Abhidharmikas establish the designation 'difference' with respect to the distinct activity within the substance of a dharma, not with respect to the substance alone. That is, for conditioned dharmas, the activity within their own substance that is capable of bringing about its own result is called 'duration'; this very activity declining and deteriorating is called 'difference'. This duration and decline cannot occur of their own accord; there must be distinct dharmas causing them to endure and causing them to decline. The causes of these two are precisely the marks of duration and difference. Why will [you] not accept this correct principle?" It also says: "The designation 'difference' is not established at the state of arising, because at that time the activity has not yet declined. It is precisely by this principle that the designations 'duration' and 'difference' are established, because this [difference] can deteriorate the activity of bringing about a result. Only when the activity of a dharma is deteriorated does it bring about its own result; because the cause is deteriorated, the subsequent result at its state of arising is progressively inferior to the prior cause; therefore, the progressive inferiority of the result is due to the difference in the cause. This moment of the result, because it is caused to decline by the mark of difference arising simultaneously with it as a condition, can further serve as a condition for making the subsequent result progressively inferior. In this way, in all conditioned continuities, moment after moment causes each subsequent [moment] to be different; therefore, the meaning of 'difference' in each prior moment is established. Since this meaning is established, it should serve as an inference: namely, because a final distinction is observed, the prior moments must definitely have distinctions. If so, when a continuity gradually increases and flourishes, there should be no mark of difference, because no difference is observed. There is no such fault: at that time, assisted by external conditions, the mark of duration's force increases and overcomes difference."