俱舍論頌疏論本 10.81

10.81

非定無心二者，二謂死生，定及無心無死生義，故言非也。言非定者，謂由三義：一、身在下界起上界定，必無死生，界地別故；二、加行生故，然死生心任運而起；三、能攝益故，生死有損，定既有益，故無死生。非無心者，在無心位命必無損，若所依身將欲變壞，心必定還，起屬所依心，然後命終，更無餘理。於無心位亦無受生，以受生時煩惱為因，於無心位無煩惱因，故無生也。

"They are not in absorption, nor in the unconscious; these two" means: "these two" refers to death and birth; absorption and the unconscious lack the sense of death and birth, hence it says "not." As for "not in absorption," it is due to three reasons: first, when a body is in a lower realm and arouses absorption of an upper realm, there is certainly no death or birth, because the realms and grounds are distinct; second, it is produced through effort, whereas the mind at death and birth arises spontaneously; third, it can gather and benefit, whereas death and birth are detrimental, and since absorption is beneficial, there is no death or birth. As for "not in the unconscious," in the unconscious state, life definitely suffers no damage; if the body that serves as basis is about to deteriorate, mind must certainly return, a mind belonging to the basis arises, and only then does life end—there is no other principle. In the unconscious state there is also no taking on of rebirth, because at the time of taking on rebirth, defilement is the cause, and in the unconscious state there is no cause of defilement; hence there is no rebirth.