俱舍論疏 5.91

5.91

Regarding the treatise's statement, "The masters of the Vaibhāṣika school ... as the samanantara-pratyaya": Citing the Vibhāṣā's explanation, it is able to arise through the power of the samanantara-pratyaya in the past. The Nyāyānusāra extensively clarifies that at the stage of cessation, there is completely no mind; thus that treatise states: "Reason dictates that sentient beings without mind must necessarily exist, because they possess vitality and so on, unlike dead sentient beings. Matter and mind are not definitively present. If mind were definitively present, matter should also be so; if matter is sometimes absent, mind should also be so. Therefore, one who possesses vitality is named a sentient being. However, vitality must rely on either matter or mind. Citing the sūtra's statement that consciousness does not leave the body is also without contradiction for the mindless attainment, because consciousness will definitely arise again right within this support of the body; hence it is said not to leave. That is to say, within the nikāya-sabhāga of a single continuum, the stream of consciousness's continuum is not completely severed. Just as when a demonic possession temporarily does not manifest, because it has not yet been permanently eradicated it is still said not to have departed. ... As for the fact that the mind after the attainment is able to arise again: it is because the mind prior to the attainment acts as the samanantara-pratyaya to induce it; furthermore, it is induced by the power of the resolve made during prayoga."