瑜伽師地論略纂 1.69

1.69

別釋死中分二：初明時、非時三死，後明三性心死。壽盡死，則業命終；福盡死，則衣食闕；不避不平等，則餘緣枉橫死。不平等者，不調順義。九因則九緣，義別稱二九。一、食無度量，腹脹死；二、食所不宜，毒害死；三、不消復食，不轉死；四、生而不吐，不消死；五、熟而持之，不通死；六、不近醫藥，橫病死；七、不知於己若損若益，入水、投火、他損、墮坑，愚癡故死；八、非時行非梵行，飢、飽、遠行、病時而犯故死；九、非量行非梵行，染愛過度故死。《對法》說三死：一、壽盡故死，如生此州，極壽百歲，業雖未盡，命盡故死；二、福盡故死，耽定、衣食闕，橫緣故死；三、業盡故死，三時業盡故。此中初三，無業盡死，唯依現緣辨死，不依過去緣故，無業盡死。其外緣中，離己名福盡，合己名不平等。《對法論》中通說過、現緣，故有業盡；離己合己，二緣雖殊，外緣是同，合名福盡。彼釋依增上，但說耽定味，亦不相違。《俱舍》以福、壽相對為四句，准《對法》以三相對為四句死，此中三法相對為四句死，皆如理思。

The individual explanation of death is divided into two: first, explaining the three timely and untimely deaths; second, explaining dying with minds of the three natures. Death through the exhaustion of life is the end of karma and lifespan; death through the exhaustion of merit is the lack of clothing and food; failing to avoid unevenness is wrongful, sudden death due to other conditions. "Unevenness" means disharmony. The nine causes are the nine conditions; under different designations they are called the two nines: 1. eating without moderation, resulting in death from abdominal distension; 2. eating what is unsuitable, resulting in death from poisoning; 3. eating again before digesting, resulting in death from non-digestion; 4. unripened [food] not being vomited, resulting in death from indigestion; 5. retaining what is ripened, resulting in death from non-evacuation; 6. not seeking medicine, resulting in sudden death from sickness; 7. not knowing what harms or benefits oneself, dying out of delusion through entering water, throwing oneself into fire, harm by others, or falling into a pit; 8. untimely practice of unchaste conduct, dying because of transgression during hunger, repletion, long journeys, or sickness; 9. immoderate practice of unchaste conduct, dying due to excessive craving and desire. The *Abhidharma[-samuccaya]* explains three deaths: 1. death through the exhaustion of life, such as being born in this continent where the maximum lifespan is a hundred years, and though karma is not yet exhausted, one dies because life is exhausted; 2. death through the exhaustion of merit, such as craving meditative absorption, lacking clothing and food, and dying due to adventitious conditions; 3. death through the exhaustion of karma, due to the exhaustion of karma of the three times. Here, among the first three, there is no death through the exhaustion of karma; because death is analyzed solely on the basis of present conditions and not past conditions, there is no death through the exhaustion of karma. Among the external conditions, that which is detached from oneself is called the exhaustion of merit, and that which converges on oneself is called unevenness. In the *Abhidharmasamuccaya-śāstra*, it speaks broadly of past and present conditions, hence it includes the exhaustion of karma; although the two conditions of being detached from oneself and converging on oneself differ, their being external conditions is the same, so they are combined under the name of exhaustion of merit. Its explanation relies on predominance and merely speaks of craving the taste of meditative absorption, which also does not conflict. The *Kośa* contrasts merit and life to make four alternatives; according to the *Abhidharma[-samuccaya]*, contrasting the three yields a fourfold permutation of death; and here, contrasting the three factors yields a fourfold permutation of death: all these should be considered properly.