俱舍論疏 5.26

5.26

On the text of the Treatise, "In the states of birth and death... conception arises again": This is the answer. It means that when first born in that heaven, there is conception for a long time, and when approaching the point of death, there is also conception for a long time; during the interval between these, there is no conception for a prolonged period. For this reason, it is called non-conception; it is not that that heaven is entirely devoid of conception. Fascicle 154 of the Vibhāṣā states: "The verdict says: 'It should be stated thus: this matter is indefinite. Either the former is long and the latter short, or the former is short and the latter long, because there are differences depending on their aspirations.'" Furthermore, the Vibhāṣā states: "The verdict says: 'The mind emerging from non-conception includes innate good, defiled-neutral (nivṛtāvyākṛta), and undefiled-neutral (anivṛtāvyākṛta), and is abandoned by all five sections. As for which anuśayas increase: those that take the rūpāvacara contaminations as objects—namely, the anuśayas of the fourth dhyāna that take contaminations as objects.' Question: Why do anuśayas that take uncontaminated objects not increase in that state of non-conception? Answer: They hold non-conception to be nirvāṇa and the non-conception attainment to be the true path. Up to the time they are born there and die from there, only such grasping continues to function; they do not slander the true cessation and path as non-existent, so [anuśayas] with uncontaminated objects do not arise at that time. Question: In that state of non-conception, the three nutriments are also ceased; how can they be said to have nutriment? Answer: Nutriment is of two kinds: first, that which induces previously; second, that which sustains in the present. Although in that state there is no present sustaining nutriment, there is nutriment that previously induced it; hence they are said to have nutriment. Question: As for the mind entering non-conception, how many moral natures does it encompass? By how many sections is it abandoned? Someone explained: 'Although no text has been seen, judging from the emerging mind, the entering mind is likewise.'" Now, examining the entering mind, it is mostly only a mind born of maturation, because it conforms to cessation and tends toward maturation. Although the preceding mind is not an immediately contiguous condition (samanantara-pratyaya), yet the Nyāyānusāra says: "They take past karma and the immediately contiguous condition as sustaining nutriment; that is, because past karma induces generic similarity, the life faculty, and so forth, and because the mind reconnecting existence and the mind immediately entering the fruit of non-conception lead and assist them, they also have past contact and so forth as sustaining nutriment. In the mindless state, there are only past contact and so forth as nutriment, with none in the present; in the state with mind, both kinds are present." The above treatise text agrees with the intention of the Vibhāṣā.