俱舍論記 5.10

5.10

「頗有死生至謂除前相」者，此即第五明得捨。以死、生對得、捨同分，應作四句。第一句有死有生、不捨不得有情同分，謂隨其所應，是處死還生是處。第二句有捨有得有情同分、不死不生，謂入正性離生位時，捨異生同分得聖者同分。第三句有死有生、亦捨亦得有情同分，謂是趣死生餘趣等。第四句謂除前相。言有情同分簡異非情，隨其所應是別同分，非是總有情同分，以總有情同分入無餘涅槃時方可捨故。

Regarding the passage from "Can there be death and birth" to "refers to states other than the previous ones": this is the fifth part, explaining acquisition and abandonment. Pairing death and birth with the abandonment and acquisition of commonality, one should make four alternatives: The first alternative is that there is death and birth, yet neither abandonment nor acquisition of the commonality of sentient beings; this refers to dying in a certain place and being reborn in that same place, as appropriate. The second alternative is that there is abandonment and acquisition of the commonality of sentient beings, yet neither death nor birth; this refers to abandoning the commonality of ordinary worldlings (pṛthagjana) and acquiring the commonality of noble ones (ārya) at the time of entering the stage of the realization of correctness (samyaktva-niyāma). The third alternative is that there is death and birth, and also abandonment and acquisition of the commonality of sentient beings; this refers to dying in one destiny and being born in another destiny, and so forth. The fourth alternative refers to states other than the previous ones. The expression 'commonality of sentient beings' excludes non-sentient things; as appropriate, it is specific commonality, not the general commonality of sentient beings, because the general commonality of sentient beings can only be abandoned upon entering nirvāṇa without remainder.