瑜伽師地論略纂 1.68

1.68

明死生中，大文分二：初明內分死生、後明外器成壞。初中有二：初辨、後結。初中復二：初辨死生；後卷中云「又諸有情隨於如是有情類中自體生時」以下，說觀生死次第，漏盡句義難悟。初文有二：初明死、後明生。死文又二：一、標六死；二、隨別釋。六死中，初三死，不明了識離身，正死；後三死，明了心識未離身，將死。時、非時死，釋初三義。更無別死時者，道理義，或應可時分義。業命俱終，合道理死，正應時故，即壽盡死。非時翻此，則是福盡及不避不平等死、枉橫死故。

In explaining death and birth, the main text has two parts: first, explaining the death and birth of the internal domain; second, explaining the formation and destruction of the external receptacle [world]. The first part contains two sections: first, the analysis; second, the conclusion. The first section also contains two: first, analyzing death and birth; and second, from the phrase in the later fascicle, "Furthermore, when sentient beings are generated into personal bodies among such classes of sentient beings..." downward, stating the sequence of contemplating birth-and-death, where the meaning of the phrase "exhaustion of effluents" is difficult to understand. The first text contains two: first, explaining death; second, explaining birth. The text on death also has two: 1. designating the six kinds of death; 2. explaining them individually in turn. Among the six kinds of death, in the first three kinds of death, the indistinct consciousness has left the body, which is dying properly; in the latter three kinds of death, the distinct consciousness has not yet left the body, which is approaching death. Timely and untimely death explain the meanings of the first three. That there is no separate "time" of death means the sense of reasonable principle, or the sense of what is an appropriate time-period. When both karma and lifespan come to an end, it accords with a reasonable death, being precisely timely, and thus it is death through the exhaustion of life. Untimely death is the reverse of this, meaning death through the exhaustion of merit, death through failing to avoid unevenness, and wrongful, sudden death.