瑜伽師地論略纂 12.49

12.49

論云「何以故？諸行生時，唯即如是諸行可得，無別有餘生、住、老、滅；如是諸行住、老、滅時，唯即如是諸行可得，無別有餘生、住、老、滅」者，何故如此不同？後舉四相者，以攝法遮法故。若指法互指，故唯有言諸行生乃至諸行住、老、滅。若遮法謂遮，別有四相體故，法遍遮故，通舉四相也。　問曰：何故遮生中不唯言生，乃至住、滅亦爾耶？義曰：以住中亦有生故，以生時有住等故，故大生生八法等，是故遮遍遮。

The śāstra states: "Why is this? When formations arise, only such formations are found, and there are no other separate arising, abiding, aging, and cessation; when such formations abide, age, and cease, only such formations are found, and there are no other separate arising, abiding, aging, and cessation." Why are these different? The reason the four characteristics are cited subsequently is to subsume phenomena and negate phenomena. If pointing to phenomena reciprocally, it only says 'formations arise' up to 'formations abide, age, and cease'. If negating phenomena, that is, negating a separate entity for the four characteristics, because the negation universally covers the phenomena, all four characteristics are cited. It is asked: Why does it not speak solely of arising when negating arising, and likewise for abiding and cessation? The commentary explains: Because within abiding there is also arising, and when there is arising there is also abiding and so forth; thus great arising produces eight phenomena and so forth; therefore, the negation is a universal negation.