俱舍論疏 30.22

30.22

論「依此今時至取別位故」，彼宗通也。說我為生者，非是如蘊新生，但是我取新蘊，故名為生，如世間說能祠者生、記論者生。然此祠者實不新生，以彼初者取明論故名之為生。又如世間言老者生、病者生等，然此老、病實非新生，以取別位名為生也。我亦如是，實非如蘊更別新生，以取別蘊名為生也。

On the Śāstra's statement: "Based on its now [...] taking on a different state": That school clarifies. Calling the self 'born' does not mean it arises anew like the aggregates; rather, it is because the self takes on new aggregates that it is called 'born.' Just as in the world one speaks of 'the sacrificer being born' or 'the grammarian being born': this sacrificer is not in fact born anew; because he initially acquires the Vedas, he is called 'born.' Or just as in the world one speaks of 'an old person being born,' 'a sick person being born,' and so forth: this old or sick person is not in fact born anew; because they take on a different state, they are called 'born.' The self is likewise: it does not in fact arise anew separately like the aggregates; because it takes on different aggregates, it is called 'born.'