瑜伽師地論略纂 13.65

13.65

論解生差別中，劣、中、勝生云「復有差別，謂最初入胎」等者，此第一，謂輪王入不顛倒故，中謂獨覺入住不倒故，後謂如來三時不倒故。此等生老死相，如《緣起經》廣說。無常中有生起無常，生相是。何故生中無滅壞生？謂滅相時是。體有二種：一、相無常；二、體無常。生是體無常，生法本據有法，所以滅法非生，應解。有難，思之可知。又准同生無妨。「變易無常」，謂可愛自境。「散壞無常」，被他侵奪等。

In the treatise's explanation of the distinctions of arising, regarding inferior, middling, and superior arising, it says: "There are further distinctions, namely entering the womb for the first time," and so forth. This first refers to a wheel-turning king entering without confusion; the middling refers to a pratyekabuddha entering and staying without confusion; the latter refers to a Tathāgata being unconfused throughout the three times. These characteristics of birth, aging, and death are explained at length in the Pratītyasamutpāda-sūtra. Among impermanence, there is impermanence of origination, which is the characteristic of arising. Why is there no arising of destruction within arising? It refers to the time of the characteristic of cessation. Essence has two kinds: first, characteristic impermanence; second, essential impermanence. Arising is essential impermanence; arisen dharmas are inherently based on existing dharmas, which is why ceasing dharmas are not arising, as should be understood. There is an objection, which can be understood upon reflection. Furthermore, by analogy with arising, there is no contradiction. "Impermanence of alteration" refers to one's own pleasant objects. "Impermanence of dispersion and destruction" refers to being seized or encroached upon by others, and so forth.