瑜伽論記 13.404

13.404

無常中，有生起無常，生起時，何故生中無滅壞生，謂滅相時是。此有二種：一、相無常；二、體無常。體生是無常，生法本據有法，所以滅法非生，應解有難，思之可知。又準同生無妨，變易無常謂可愛自壞，散壞無常被他侵奪等，外道但於諸行一分厭離不能究竟者，以於資緣雖生少欲，於有有具不能知足。

Within impermanence, there is the impermanence of arising. At the time of arising, why is there no arising of destruction within arising? That refers to when it is the characteristic of cessation. There are two kinds of this: 1. impermanence of characteristics; 2. impermanence of substance. Arising of substance is impermanence; the dharma of arising is fundamentally based on existing dharmas, which is why the dharma of cessation is not arising. Objections should be resolved, and this can be understood through reflection. Furthermore, by analogy with arising, there is no impediment. Impermanence of change refers to what is beloved disintegrating on its own; impermanence of dispersal and destruction refers to being plundered by others, and so forth. That non-Buddhists have revulsion toward only one portion of formations and cannot be thorough is because although they develop few desires regarding material necessities, they are incapable of being content with existence and the requisites of existence.