俱舍論記 3.117

3.117

「說異熟根至漸四善增五」者，此下第二約死位滅根多少。滅之言捨，最後死位體現在前，滅入過去令不現前故名為捨，非將不成說之為捨。如善心死還生自地，及染心死生自下地，雖成善染亦名捨故。應知此中於命終位所有三性心，但滅入過去即名為捨，非論後位成與不成。問：何故受生唯約異熟，命終通據三性？解云：有情發願多欣前果，故初受生唯約異熟。死時任運，不欲作意別捨諸根，故通三性。

"Speaking of maturation faculties ... gradually four, and virtuous adds five": below this is the second [section], on how many faculties perish at the time of death. The word "perish" means "abandon." At the final moment of death, what is present perishes and enters the past, causing it to no longer be present; this is called "abandoning," not that not possessing it in the future is called abandoning. For example, dying with a virtuous mind and being reborn into one's own stage, or dying with a defiled mind and being reborn into one's own or a lower stage, even though one still possesses the virtuous or defiled, it is also called abandoning. One should know that here, at the moment of the end of life, whatever mind of the three natures perishes and enters the past is called abandoning, regardless of whether it is possessed or not possessed in a subsequent stage. Question: Why is taking birth based solely on maturation, while the end of life universally encompasses the three natures? Explanation: When sentient beings make aspirations, they mostly desire future results; therefore, initially taking birth is based solely on maturation. At the time of death, it occurs spontaneously without any intentional wish to separately abandon the faculties; therefore, it encompasses the three natures.