俱舍論記 30.12

30.12

「依此今時至取別位故」者，犢子部答。言我生者，依我今時捨前別蘊聚後別蘊，非新我生。如世間說習學祠祭得成就者，名能祠者生。毘伽羅論，名為記論，即是聲明論。習學記論得成就者，名記論者生。以此二種取明論故名生，彼所習論名為明論。又如世說初出家時名苾芻生，初入外道名外道生，以此二種取自威儀、自法式故名生。或如世說髮白面皺名老者生，四大乖違名病者生，以此二種取別位故名生。上所言生，據別得法，非初生也。我生亦爾，據取別蘊，非我雜新生。

"In reliance upon this present time... acquiring distinct states": the Vātsīputrīyas reply. Saying that the self is born relies on the self at this present time relinquishing previous distinct skandhas and gathering subsequent distinct skandhas; it is not that a new self is born. Just as in the world it is said that one who studies sacrifices and attains mastery is called 'a sacrificer born.' The Vyākaraṇa-śāstra is called the treatise of grammatical analysis, which is the science of grammar (śabda-vidyā); one who studies grammatical analysis and attains mastery is called 'a grammarian born.' In these two cases, because they acquire treatises of learning, it is called 'born'; the treatises they study are called treatises of learning. Again, just as worldly people say that upon first going forth, one is called 'a monk born,' or upon first entering an external path, one is called 'an outsider born'—in these two cases, because they adopt their own deportment and their own rules, it is called 'born.' Or just as worldly people say that when hair is white and the face wrinkled, one is called 'an aged one born,' or when the four great elements are in disharmony, one is called 'a sick one born'—in these two cases, because they acquire distinct states, it is called 'born.' The birth spoken of above is in terms of distinct acquisitions of attributes, not an initial birth. The birth of the self is likewise: it is in terms of taking up distinct skandhas, not that the self is newly born anew.