成唯識論述記 8.402

8.402

述曰：二、重解前生等分位，謂從中有初生已後至本有中，隨命長短未衰變來，皆生支攝，諸衰變位，隨多少時心色俱衰，總名為老。身壞命終，入滅相位，方名為死。大乘滅相在過去故，由此正死名為死支。《緣起》亦云：有下種生、漸增生、出胎生、漸長生、成長生等五位差別，五衰名老。䭮髮衰、身相衰、作業衰、受用衰、命根衰，壽量將盡，隣近死故。有六種死：一、究竟死；二、不究竟死；三、自相死；四、不究竟死分差別相；五、究竟死分差別相；六、時非時死，此取自相死，謂識離身故，如彼經廣說。《大論》第十及八十四別別解釋，不能繁引。此中中有生支攝者，為愛潤已，有果起故，此依分位。若說識現行，當亦識所攝。五十六中說：識、名色、六處為引因依處；六觸、受為生因依處等，如彼廣解，於此無違。

The Commentary states: Second, re-explaining the states of the preceding birth and the rest: from the initial arising of the intermediate existence onward up through the fundamental existence, for whatever length of life, as long as deterioration has not occurred, all is subsumed under the factor of birth; all states of deterioration, for however long a time both mind and matter deteriorate, are collectively named 'old age'. When the body disintegrates and life ends, entering the phase of cessation, only then is it named 'death'. Because in the Mahāyāna the characteristic of cessation is in the past, direct dying is therefore named the factor of death. The *Pratītyasamutpāda-sūtra* also says: there are five distinct states: planting-seed birth, gradually-increasing birth, exiting-the-womb birth, growing birth, and fully-grown birth; the five deteriorations are named 'old age': deterioration of hair, deterioration of bodily marks, deterioration of actions, deterioration of enjoyment, and deterioration of the life-faculty—as the life span is about to end, being contiguous to death. There are six kinds of death: 1. final death; 2. non-final death; 3. self-characteristic death; 4. the distinctive characteristics of non-final death; 5. the distinctive characteristics of final death; 6. timely and untimely death. Here, self-characteristic death is taken, meaning consciousness departing from the body, as explained at length in that sūtra. The tenth and eighty-fourth fascicles of the *Great Treatise* explain them separately, which cannot be cited in full. Here, intermediate existence being subsumed under the factor of birth is because, having been moistened by craving, the fruit of becoming arises; this is according to stages. If speaking of the actual manifestation of consciousness, it would also be subsumed under consciousness. In the fifty-sixth fascicle it is said: consciousness, name-and-form, and the six sense bases are the bases of the projecting cause; the six contacts and feelings are the bases of the generating cause, etc., as explained at length there, which does not contradict this.