成唯識論了義燈 3.28

3.28

五、名同體差別。如緣生中生、老、死支。觸中生、老、死觸等。何以差別？答：緣生支生。據從中有，至本有中，未衰變來，五蘊實體，名為生支。老據髮白，或復衰朽，未死已前，死據臨終，將死正死，俱通五蘊，實法為體，以彼相名顯緣生支。假實分位，差別不同，一期四相，位雖可同，假實有別。又一期滅，據已滅名死。緣生支死，將死正死，已滅非支故。觸中老、死，五十四云：「由時分變異不平等立老，由命根變異不平等故立死。」此意老死是果，由依觸分位，有彼老死故，因立果名。如飢渴觸體，即四大分位假立，唯在色蘊。四相老死，通依五蘊。取上別義，四嗢拕南中，通說五蘊體及四相，俱名無常，無彼常故。四十六云：「如是諸行常不可得，故名無常。」與《雜集》同。經中亦云：諸行無常，是生滅故。因明論中所立無常，即唯取滅，然通體相。數論相滅，對聲論等，即立體滅。若通生滅，名無常者，即宗、因無別，過類所攝。

Fifth, identical names with distinct substances: for instance, the links of birth, aging, and death in conditioned origination, and the touches of birth, aging, and death among the touches, and so forth. How are they distinguished? Answer: birth as a link of conditioned origination refers to the real substance of the five aggregates from the intermediate existence until the basic existence prior to decline and transformation, which is termed the link of birth. Aging refers to grey hair or decrepitude prior to death. Death refers to approaching the end—both the time of impending death and actual death. Both encompass the five aggregates, having real dharmas as their substance, and the links of conditioned origination are manifested by their characteristic names. Conceptual and real states have different distinctions: although the states of the four characteristics of a single period may be identical, the conceptual and real are distinct. Furthermore, destruction in a single period refers to what has already ceased being called death; while death as a link of conditioned origination refers to impending death and actual death, because what has already ceased is not a link. Regarding aging and death among touches, fascicle fifty-four states: "Aging is established based on the disharmony of temporal transformation; death is established based on the disharmony of the vital faculty's transformation." The meaning here is that aging and death are effects; because aging and death exist based on the states of touch, the name of the effect is established on the cause. For example, the substance of the touch of hunger and thirst is nominally established on states of the four great elements and exists only in the form aggregate. The aging and death of the four characteristics generally rely on the five aggregates. Taking the distinctive meaning above, in the four udānas, the substance of the five aggregates and the four characteristics are both generally called impermanent, because they lack that permanence. Fascicle forty-six states: "Because permanence is unobtainable in these conditioned formations, they are called impermanent," which accords with the Abhidharmasamuccaya. Sūtras also state: conditioned formations are impermanent, for they are of the nature of arising and ceasing. The impermanence established in treatises on pramāṇa refers solely to cessation, yet it encompasses both substance and characteristic. The Sāṃkhya holds characteristic cessation; against the Śabdavādin and others, they establish substantial cessation. If impermanence encompassed both arising and ceasing, then thesis and reason would not be distinct, which would fall under the fallacy of analogy.