俱舍論疏 10.233

10.233

論「亦非無心至無受生故」，別明無心無死、生也。《正理論》云「又非無心有命終義，理相違故。死有二種，或他所害、或任運終。無心位中他不能害，有殊勝法住持身故。處無心位不任運終，入心定能引出心故。謂入心作等無間緣，取依此身心等果法，必無有別法能礙令不生。若所依身將欲變壞，必定還起屬此身心方得命終，更無餘理。又有契經證無心不命終。故契經說：無想有情由想起已從彼處沒。非無心位可得受生（云云多釋）。」

On the passage in the treatise from "Nor is it mindless" to "because there is no taking rebirth": this separately clarifies that there is neither death nor rebirth when mindless. The Nyāyānusāra states: "Furthermore, it is not that death occurs when mindless, because that contradicts reason. There are two kinds of death: either caused by another's harm, or ending spontaneously. In the state of mindlessness, others cannot harm [one], because an extraordinary phenomenon sustains the body. When dwelling in the mindless state, one does not end spontaneously, because the mind entering [the absorption] definitely can induce the mind emerging from it. That is to say, the entering mind acts as the equal and immediate condition (samanantarapratyaya) to seize the resultant phenomena such as mind and mental factors that rely on this body, and there is definitely no other phenomenon capable of obstructing them from arising. If the supporting body is about to deteriorate, a mind belonging to this body must certainly arise again, and only then can death occur; there is no other principle. Furthermore, there is a sūtra that proves one does not die when mindless. Thus the sūtra says: Non-conceptual beings (asaṃjñisattva), having had conceptualization arise, pass away from that place. One cannot obtain rebirth in a mindless state (and many other explanations)."