瑜伽師地論略纂 14.54

14.54

論云「復次，一切色當言皆剎那乃至現可得故」者，大乘立諸法若生遇，唯生時無能住義，是故纔生尋即滅壞，如燈光及心、心法等，現可得故。如正量部等，立內色身及命根等，初受生時名生，後死時名滅，於是中間恒住，不經剎那生滅。若世界等，劫初名生，劫壞名滅，於中住劫等，亦不經生滅。大乘今欲破彼，故言纔生即滅也。然彼正量等，亦許燈光電等及心、心所法皆剎那生滅，今舉此共所許事為證，故言現可得故。應立量云：眼等諸色，纔生即滅，是有為故，如心、心法及燈光等。

The treatise says: "Furthermore, all matter should be said to be momentary... up to: because it is currently apprehensible." The Mahāyāna establishes that when dharmas arise, at the very moment of their arising there is no capacity to persist; therefore, as soon as they arise, they immediately cease and are destroyed, just like a lamp's light, the mind, mental dharmas, and the like, because they are currently apprehensible. Like the Saṃmatīya and others, who establish that the internal material body, the life-faculty, and the like are called 'arising' when first taking rebirth, and are called 'cessation' at the later time of death, remaining constantly during the interval between without undergoing moment-by-moment arising and ceasing; or like worlds and the like, which are called 'arising' at the beginning of a kalpa, and 'cessation' at the destruction of a kalpa, also not undergoing arising and ceasing during the abiding kalpa and so forth. The Mahāyāna now wishes to refute them, and therefore says that as soon as they arise, they immediately cease. However, those Saṃmatīyas and others also admit that the light of a lamp, lightning, and the mind and mental factors all arise and cease moment by moment; now this mutually accepted fact is cited as proof; hence it says "because it is currently apprehensible." One should formulate an inference: "Form such as the eye and the like ceases as soon as it arises (thesis), because it is conditioned (reason), like the mind, mental dharmas, the light of a lamp, and the like (example)."