瑜伽師地論略纂 4.98

4.98

老死支有二：初解老、後解死。老支有二：初別釋十七句、後結略義。結有十句：初六句，各攝一句；第七「威儀變壞」，攝五句，謂第七句至第十一句；第八句「無色諸根變壞」，攝第十二、十三兩句；第九「有色諸根變壞」，攝第十四、十五兩句；第十「時分已過，壽量將盡」，攝第十六、十七兩句。　死中有二：初別釋十一句、後結略義。有四句。　「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，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；與有合說，或通種子。《成唯識》云：謂從中有至本有中，未衰變來，皆生支攝。中有末位設起愛心，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 link of aging-and-death has two parts: first it explains aging, and later it explains death. The link of aging has two parts: first it explains the seventeen phrases separately, and later summarizes the meanings in conclusion. The conclusion has ten phrases: the first six phrases each subsume one phrase; the seventh, "deterioration of deportment," subsumes five phrases, namely from the seventh to the eleventh phrase; the eighth phrase, "deterioration of the formless faculties," subsumes the two phrases twelve and thirteen; the ninth, "deterioration of the material faculties," subsumes the two phrases fourteen and fifteen; the tenth, "the passage of time and the impending exhaustion of lifespan," subsumes the two phrases sixteen and seventeen. Death has two parts: first it explains the eleven phrases separately, and later summarizes the meanings in conclusion. There are four phrases. "Dying" subsumes the first two phrases, because they are the actual essence of dying. "The manner of dying" subsumes the third and fourth phrases, because they are the rules and norms at the time of dying in the five destinies, whether dismembering or not dismembering. "Distinctions of dying" subsumes the six phrases below the fifth phrase. "The state subsequent to dying" subsumes the eleventh phrase. "The activity of the Māra of death" is just the actual essence of dying, the operation of the Māra of death; this is also subsumed under the distinctions of dying. Alternatively, taking consciousness having departed from the body after death as the Māra of death, it is therefore also said to be subsumed under the state subsequent to dying. These two links of birth and death, according to their application, have the five aggregates as their nature. Because they are suffering in an actual state, they take solely the actual state; or, when spoken of in combination with existence, they also apply to seeds. The Cheng weishi lun states: "From intermediate existence up to the basic existence, before decline and alteration occur, all are subsumed under the link of birth. Even if a thought of craving arises in the final stage of intermediate existence directed toward the future fruit, it is still the link of birth, because prior to dying, craving and grasping moistened existence, enabling it to possess intermediate existence and future birth. All stages of decline and alteration are collectively named aging; the disintegration of the body and the termination of life is then named death."