大方廣圓覺修多羅了義經略疏 1.698

1.698

正觀之時各有所歸，即名為離，不說命終方名為離。故《庵提遮女了義經》說生死義云：「若能明知地、水、火、風四緣畢竟未曾自得有所和合以為生義；若知地、水、火、風畢竟不自得有所散是為死義。」此意正明即合而散、即散而合，故合、散之文皆為不自得。

At the time of correct contemplation, each having its place of return is called 'separated'; it does not mean they are called separated only at the end of life. Thus the Strīvivarta-nītārtha-sūtra, speaking on the meaning of birth and death, says: 'If one can clearly know that the four conditions of earth, water, fire, and wind ultimately never self-attain any harmony, that is the meaning of birth; if one knows that earth, water, fire, and wind ultimately do not self-attain any dispersion, that is the meaning of death.' This meaning demonstrates that right in uniting there is dispersing, and right in dispersing there is uniting; thus the texts on uniting and dispersing both state they do not self-attain.