瑜伽論記 22.151

22.151

次別釋四行中，初釋無常。言無常者至皆展轉故者，謂觀一身無常名生身觀，念念無常名剎那。剎那展轉者：由彼彼觸起盡故，彼彼受起盡者，觸受雖復同時而得說言從觸生受，文相似說前念受相應觸生後念觸相應受。此相續見者，明觀觸生受，但是相續非一剎那，故云此相續見。由非不現見非緣他智者，現見於苦，故云非不現見智，觀自身故，云非緣他智。

Next, in separately explaining the four aspects, it first explains impermanence. The phrase 'impermanence... up to because all are reciprocal' means: Observing the impermanence of an entire physical body is called contemplation of the physical body; moment-to-moment impermanence is called instantaneous. 'Reciprocally from moment to moment': 'because of the arising and ending of various contacts, the arising and ending of various feelings'—although contact and feeling are simultaneous, it is still permissible to say that feeling arises from contact. The text seems to state that the contact associated with feeling in the preceding moment produces the feeling associated with contact in the subsequent moment. 'This view of continuity' clarifies that observing contact producing feeling is merely continuity and not a single moment; hence it is called 'this view of continuity.' 'Due to knowledge that does not fail to perceive directly and does not focus on another': because one directly perceives suffering, it is called knowledge that does not fail to perceive directly; because one contemplates one's own body, it says knowledge that does not focus on another.