俱舍論記 10.208

10.208

「亦非無心至無受生故」者，釋第二章。亦非無心有死、生義，以無心位由定力持他不能害，亦非自命終必無損。若所依身將欲反壞而命終者，必定還起自地之中屬所依心然後命終，更無餘理。以初生時同地心生，故後死時同地心死。此解無命終心。又無心者不能受生，以無潤生煩惱因故，離起惑因無受生故。此解無受生心。

Regarding "Nor without mind ... because there is no taking rebirth": this explains the second heading. Nor does death or rebirth occur without mind, because in the mindless state, sustained by the power of absorption, others cannot harm [the meditator], nor can their own life end, as there is certainly no impairment. If the physical basis is about to disintegrate and life ends, [the person] necessarily reverts to giving rise to a mind belonging to the basis within their own stage and then ends life; there is no other principle. Because at the initial time of birth one is born with a mind of the same stage, so later at the time of death one dies with a mind of the same stage. This explains the absence of a mindless death. Furthermore, one who is mindless cannot take rebirth, because there is no cause of afflictions that moisten rebirth; for apart from the cause of generating defilements, there is no taking of rebirth. This explains the absence of a mindless rebirth.