瑜伽論記 3.151

3.151

若死攝初兩句，正死體故，若死法攝第三第四句。解支不解支，五趣死時之軌法故；若死差別攝第五句下六句；若死後位攝第十一句，死魔業者，基師釋：即正死體死魔作用也。此亦死差別攝，或取死後識離身已名為死魔故，亦說是死後位攝。此生死二支隨其所應五蘊為性，現行苦故，唯取現行而有合說或通種子，成唯識說：始從中有至本有中未衰變來皆生支攝，中有末位設起變心緣當果起仍是生支，由前將死愛取潤有能有中有及當生故，諸衰變位總名為老，身壞命終乃名為死。

The category 'if it is death' subsumes the first two phrases, because they are the actual substance of death. 'If it is the phenomena of death' subsumes the third and fourth phrases, [namely] tearing of limbs and not tearing of limbs, because they are the regular patterns at the time of death in the five destinies. 'If it is the varieties of death' subsumes the six phrases below the fifth phrase. 'If it is the state after death' subsumes the eleventh phrase: regarding 'actions of the demon of death,' Master Ji explains that this is the action of the demon of death on the actual substance of death. This is also subsumed under the varieties of death; alternatively, taking consciousness having separated from the body after death to be called the demon of death, it is also said to be subsumed under the state after death. These two limbs of birth and death, as appropriate, take the five aggregates as their nature. Since they are suffering in manifest activity, they are exclusively taken as manifest activity, though there are combined explanations or their applying also to seeds. The Cheng weishi lun states: 'From intermediate existence up to prior to the decline and alteration within basic existence, all are subsumed under the limb of birth; even if an altered mind arises in the final state of intermediate existence conditioning a future fruition, it is still the limb of birth; because previous craving and grasping approaching death moisten existence, they can produce intermediate existence and future birth; the states of decline and alteration are collectively called aging, and the destruction of the body and end of life is finally called death.'