成唯識論述記 8.333

8.333

十二、老死亦然。然老死即前五蘊變滅；然生、老死二名，是於五蘊假立名，即不相應行蘊，今取實體亦前五蘊，此不取種，唯引果故。種即是前五種支故，若約分位，未潤已前名識等五種；被潤已去有果起已名生、老死，亦通種子無妨。《緣起經》說：生、引同時。即雖被潤總轉名為有、生果之識等，仍名引故，唯取現行，至下當悉。薩婆多師一一皆以五蘊為性，如《俱舍》第九、《婆沙》第二十二、三等解。

Twelfth, aging-and-death (jarā-maraṇa) is also like this. However, aging-and-death is precisely the transformation and cessation of the preceding five aggregates. Yet the two designations 'birth' and 'aging-and-death' are nominal designations established upon the five aggregates, being the aggregate of formations not associated with the mind. Taking their actual entity now, they are also the preceding five aggregates. This does not take seeds, because it refers only to the projected results; the seeds are precisely the preceding five causal branches. If treated in terms of stages: before being moistened they are called the five seeds of consciousness and so forth; after being moistened, once the results arise, they are called birth and aging-and-death; there is also no objection to extending this to seeds. The Pratītyasamutpāda-sūtra says: 'Birth and projection occur at the same time.' That is, although having been moistened they are collectively redesignated as existence, the consciousness and so forth that produce results are still called projection; hence [the branch of birth] takes only the manifest [state], as will be fully explained below. The Sarvāstivādin masters take each of them as having the five aggregates as their nature, as explained in the ninth fascicle of the Kośa and the twenty-second and twenty-third fascicles of the Vibhāṣā.