俱舍論疏 10.232

10.232

論「非在定心至能攝益故」，別以三因證在定心無死、生也。「地界別」者，謂身在欲界，等入上界、地定等，不可異地心而命終受生。縱令界、地同者，定是加行起故，亦不可說命終等也。又定亦是能攝益故。《正理論》云「而非在定心有死、生理，非界、地別有死、生故，設界、地同極明利故，由勝加行所引發故。又在定心能攝益故，必由損害方得命終。諸在定心非染污故，必由染污方得受生。異地染心亦攝益故。加行起故無命終理。異地染心必勝地攝，何容樂往劣地受生？故彼亦無能受生理。一切異地淨無記心，加行起故，無命終理。非染污故，無受生理。」

On the passage in the treatise from "Not with a mind in absorption" to "because it sustains and benefits": this separately uses three causes to prove that there is neither death nor rebirth with a mind in absorption. As for "the realm and stage being distinct," this means that when the body is in the desire realm and enters the absorptions of the higher realms and stages, one cannot die or take rebirth with a mind of a different stage. Even if the realm and stage are identical, because absorption necessarily arises from preparatory effort (prayoga), one likewise cannot speak of dying and so forth. Furthermore, absorption also sustains and benefits. The Nyāyānusāra states: "Yet there is no principle of death and rebirth having a mind in absorption: because there is no death or rebirth when realm and stage are distinct; even if the realm and stage are identical, because [the mind in absorption] is extremely clear and sharp, and because it is induced by superior preparatory effort. Furthermore, because a mind in absorption sustains and benefits, death is inevitably obtained only through harm. Because minds in absorption are undefiled, rebirth is inevitably obtained only through defilement. Defiled minds of a different stage also sustain and benefit; and because they arise from preparatory effort, there is no principle of dying. A defiled mind of a different stage is necessarily subsumed under a superior stage, so how could it rejoice in going to take rebirth in an inferior stage? Therefore, it likewise has no ability to take rebirth. All pure and morally indeterminate minds of a different stage, because they arise from preparatory effort, have no principle of dying; and because they are undefiled, have no principle of taking rebirth."