俱舍論記 5.29

5.29

「生死位中至還起於想」者，答。眾生於彼生死位中多時有想。然言無想者，由彼有情生後死前中間，五百大劫長時想不起故，從多分說故名無想。如契經中引證起想。問：無想有情，前心多？後心多？答：一百五十四，評家曰：如是說者，此事不定，或前多後小、或前小後多，隨彼意樂有差別故。又准《婆沙》評家，出無想心通生得善、有覆無記、無覆無記，通五部所斷。問：入無想心，為通幾性？幾部所斷？解云：雖未見文，準彼出心，入心亦爾。問：經說有情皆因食住。於無想中四食既無，如何得住？答：《正理》十二云「彼以宿業、等無間緣為任持食。謂由宿業引眾同分及命根等，由續生心及無間入無想果心牽引資助故，彼亦有過去觸等為任持食。無心位中唯有過去觸等為食，現在都無；有心位中二種俱有。」解云：以宿業為思食，以續生心、無間入心牽引資助為識食，以識相應觸為觸食，故無心位唯有過去三食，現在即無；諸有心位亦有現在食。其無想事，雖不從彼等無間緣生，然由彼力牽引資助體方得起。若無前心等，其體無容得起。

"In the states of birth and death... ideation arises again," answers the text. In those states of birth and death, sentient beings have ideation for a long time. However, it is called 'non-conceptual' because in the interval between after their birth and before their death, ideation does not arise for the vast span of five hundred great kalpas; it is named non-conceptual from the predominance of this period, as cited in the sūtra to verify the re-arising of ideation. Question: For non-conceptual sentient beings, are the initial moments of mind more numerous, or are the final moments of mind more numerous? Answer: In fascicle 154, the evaluator states: To put it thus, this matter is not fixed; either the earlier are more and the later fewer, or the earlier are fewer and the later more, because they differ according to their inclinations. Furthermore, according to the evaluator of the Mahāvibhāṣā, the mind emerging from the non-conceptual [state] may be innate good, defiled-unspecified, or undefiled-unspecified, and it is abandoned by any of the five divisions. Question: As for the mind entering the non-conceptual [state], how many natures does it admit? By how many divisions is it abandoned? Explanation: Although no text is seen, by analogy with the emerging mind, the entering mind is likewise. Question: The sūtras state that all sentient beings subsist on food. Since the four foods are absent in the non-conceptual state, how can they subsist? Answer: Nyāyānusāra, fascicle 12, states: "They take past karma and the immediately antecedent condition (samanantara-pratyaya) as sustaining food. That is to say, past karma projects the generic similarity, the life-faculty, and so on; and because the mind that links rebirth and the mind immediately preceding entry into the non-conceptual fruition draw forth and assist them, they also have past contact and so forth as sustaining food. In the mindless state, there are only past contact and so forth as food, with none in the present; in the minded state, both are present." Explanation: Taking past karma as the food of intention, taking the mind linking rebirth and the mind immediately preceding entry as drawing forth and assisting to constitute the food of consciousness, and taking the contact associated with consciousness as the food of contact—therefore, the mindless state has only the three past foods and none in the present, whereas minded states also possess present food. Although the non-conceptual entity itself is not born from that immediately antecedent condition, its substance is only able to arise through the traction and assistance of its force. Without the preceding mind and so forth, its substance could not possibly arise.