俱舍論記 26.100

26.100

「或如契經至亦當反異有」者，又解四欲。或如經說：有二種五、二種四愛行，為四種欲。執現總我有五種異：一執總我現在決定有其自性；二執總我現如是有，或是婆羅門、或是剎帝利等；三執總我現變異有，謂嬰孩、童子、少年、盛年、老年變異不同；四執總我於三世中是現在世有；五執總我於現在世必滅歸無。執當總我亦有五異，准現應釋。執當別我即有四種異：一執別我於三世中是當來世別有；二執別我當來決定別有自性；三執別我當來如是別有，如婆羅門等；四執別我當來變異別有，如嬰孩等。於當總我五種之中但闕當無，餘四同前。唯迴第四為今第一，次第不同，別執堅固故不言無，總執稍寬容計無也。不但執當別我有四種異，執續生我等亦有四種異。等者，等取執造業我。釋此四種，准前應知。准此中文，造業時我亦望當來說四種異。又解：所言亦者，不但造業時我於現在世有四種異，續生時我於當來世亦有四種異。又解：前一總亦顯續生造業四數同前執當別我，後四別亦復顯續生四數同後造業時我，但當、現不同，餘皆相似。

Regarding the passage from "Or, as the sūtra states" up to "will also exist in an inverted and distinct way": This is another explanation of the four kinds of craving. Or, as the sūtra states: there are two kinds of five, and two kinds of four modes of craving, constituting the four kinds of craving. Grasping at the present aggregate self has five variations: 1. Grasping that the aggregate self definitely has its own intrinsic nature in the present; 2. Grasping that the aggregate self exists in such a way in the present, being either a brāhmaṇa, a kṣatriya, and so forth; 3. Grasping that the aggregate self exists with mutations in the present, namely through the different changes of infancy, childhood, youth, maturity, and old age; 4. Grasping that the aggregate self, among the three periods of time, exists in the present period; 5. Grasping that the aggregate self must perish and return to non-existence in the present period. Grasping at the future aggregate self also has five variations, which should be explained in analogy with the present. Grasping at the future distinct self has four variations: 1. Grasping that the distinct self, among the three periods of time, exists distinctly in the future period; 2. Grasping that the distinct self will definitely have its own distinct intrinsic nature in the future; 3. Grasping that the distinct self will exist distinctly in such a way in the future, as a brāhmaṇa, etc.; 4. Grasping that the distinct self will exist distinctly with mutations in the future, as an infant, etc. Among the five kinds for the future aggregate self, it merely lacks future non-existence, the remaining four being identical to those before; only the fourth has been placed first here, making the sequence different, because distinct grasping is firm and thus does not speak of non-existence, whereas aggregate grasping is somewhat broader and accommodates the conceptualization of non-existence. Not only does grasping at a future distinct self have four variations, but grasping at the self of continuing rebirth and so on also has four variations. "And so on" includes grasping at the self that creates karma. The explanation of these four kinds should be known in analogy with the preceding. According to this text, the self at the time of creating karma is also described as having four variations with respect to the future. Another explanation says: In the word "also", not only does the self at the time of creating karma have four variations in the present period, but the self at the time of continuing rebirth also has four variations in the future period. Yet another explanation says: The former general "also" indicates that the number four for continuing rebirth and creating karma is identical to the preceding grasping at a future distinct self; the latter four specific "also"s further indicate that the number four for continuing rebirth is identical to the subsequent self at the time of creating karma, differing only in being future versus present, the rest being alike.