[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 3.18 # 成唯識論了義燈 3.18 成唯識論了義燈 3.18 - **Language:** Classical Chinese ### [3.18](https://indike.org/pramana/in.bauddha.taisho.1832.3.18) 經部師說：五蘊出胎時名生，相續時名住，衰變時名異，命終時名滅。然《婆沙》說：顯彼，唯是眾同分相，非有為相。此意即說唯依有情眾同分上，立此四相，不遍有為。以經部師一剎那法不許立住，時中之極，名剎那。由諸法剎那故，准《俱舍論》第五。經部亦立剎那四相，彼論說云：又一剎那諸有為法，離執實有物，四相亦成。謂一一念，本無今有，名生。有已還無，名滅。後後剎那，嗣前前起，名為住。即彼前後有差別故，名住異。此意本無今有體起，名生。有已還無無時，名滅。能引後後剎那，嗣前前起，名住。即彼住相，或與前念，或與後念，有差別故，名住異。約住辨異，故云住異。雖是假立，不離所相。《俱舍》第五云：「此中何用生等別物。」又如大士相，不異大士。又如堅等，地等界相，非異地等。故雖假立，不離所相。薩婆多說：異所相法，別實有體，是不相應行蘊所攝，已辨小乘。大乘所說四相假有，與所相法，不一不異，是不相應行蘊所攝。理皆極成，故不引證。 > The Sautrāntika masters say: 'When the five aggregates emerge from the womb, it is called arising; when they continue in series, it is called duration; when they decline and change, it is called alteration; when life ends, it is called cessation.' However, the Mahāvibhāṣā says that what they describe is merely the characteristic of generic similarity (nikāya-sabhāga) and not conditioned characteristics. This meaning says that these four characteristics are established solely upon the generic similarity of sentient beings and do not pervade all conditioned phenomena. Because the Sautrāntika masters do not accept the establishment of duration in a single-instant dharma; the utmost limit of time is called an instant (kṣaṇa). Because dharmas are momentary, according to the Abhidharmakośa-bhāṣya, fascicle five, the Sautrāntikas also establish the four characteristics within a single instant. That treatise states: 'Furthermore, with respect to all conditioned dharmas of a single instant, apart from grasping them as real entities, the four characteristics are also accomplished. That is, in every single moment, what was originally nonexistent and now exists is called arising; having existed and then becoming nonexistent again is called cessation; subsequent instants arising in succession to the preceding ones is called duration; and because there is a difference between the preceding and the subsequent, it is called duration-alteration.' This meaning is that the arising of an essence that was originally nonexistent and now exists is called arising; the state of nonexistence when what existed has returned to nonexistence is called cessation; the ability to induce subsequent instants to arise in succession to the preceding ones is called duration; and that very characteristic of duration, because it has a difference either with the preceding moment or with the subsequent moment, is called duration-alteration. Because alteration is analyzed with respect to duration, it is called duration-alteration. Although metaphorically established, they are not separate from what is characterized. Fascicle five of the Abhidharmakośa says: 'Here, what need is there for separate entities such as arising?' Also, just as the marks of a Great Man are not different from the Great Man, and just as the characteristics of hardness and so on belonging to the earth element and so on are not different from earth and so on, therefore, although metaphorically established, they are not separate from what is characterized. The Sarvāstivādins say: 'Separate from the dharmas characterized, they have distinct, real entities, and are subsumed under the aggregate of formations not associated with mind.' This concludes the analysis of the Hīnayāna. What is explained in the Mahāyāna is that the four characteristics are metaphorically existent, are neither identical to nor different from the dharmas characterized, and are subsumed under the aggregate of formations not associated with mind. This principle is thoroughly established, so no citations are adduced. > — English (machine translation) (machine translation) - [Previous: 3.17](https://indike.org/pramana/in.bauddha.taisho.1832.3.17) - [Next: 3.19](https://indike.org/pramana/in.bauddha.taisho.1832.3.19) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1832.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.3.18) — English, machine translation ## Linked texts (3) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.5.173) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.13.12.4) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.5.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.3.18](https://indike.org/pramana/in.bauddha.taisho.1832.3.18) · Pramāṇa