大乘起信論廣釋卷第三．四．五 5.102

5.102

論。修習觀者至須臾變壞　釋曰。以辨觀相。於中有四。一法相觀。二大悲觀。三誓願觀。四精進觀。初中有四。一無常。二有苦。三無我。四不淨。此觀無常除常倒也。無常有三。一麁。二細。麁謂一頓麁相生滅。細謂行願細分生滅。今此但約麁相無常故。說有為須臾變等。言須臾者。顯有為法不得久住無常之義。非謂別指三十須臾。故新論但云生滅不停等。

[Treatise:] Those who cultivate vipaśyanā [should contemplate all conditioned phenomena in the world as having no stability, transforming and decaying in a single moment].
[Commentary:] This discerns the characteristics of vipaśyanā. Within this there are four: first, contemplation of the characteristics of dharmas; second, contemplation of great compassion; third, contemplation of vows; fourth, contemplation of vigour. Within the first there are four: first, impermanence; second, suffering; third, non-self; fourth, impurity. This contemplation of impermanence eliminates the inversion of permanence. Impermanence has two [aspects]: first, coarse; second, subtle. Coarse refers to arising and ceasing of coarse characteristics all at once; subtle refers to the fine-grained arising and ceasing of actions and vows. Here, it is only concerned with coarse-characteristic impermanence; hence it speaks of conditioned things transforming in a single moment, etc. The phrase "a single moment" (xūyú) reveals the meaning of impermanence in conditioned dharmas being unable to remain long; it does not specifically refer to the thirty muhūrtas. Thus the new treatise merely says "arising and ceasing without stopping", etc.