瑜伽論記 14.100

14.100

六、明無想果，三藏云：初生有心，此心通善無記性任運起故名生得，此滅已，於阿賴耶識上建立無想異熟。雋云：初生有報意識，此識滅故名生得心心所法滅。備云：以第四定九品思種之所招果。泰云：其無想天初受生及捨壽，竝無意識。言生得心心法滅者，即中有未染污心任運起故名為生得，此心心法滅已後受生有，名生得心心法滅，建立無相，然無想是別報，於第八識上有防心不起功能，是別報體即無想定思思體感總報，於上有防心功能感別報。基師徵曰：第八現行心心法如何名厭心功能名無想別報，又定位心心法上建立，何故即一思上通感總別報耶？又無心業如何感有心第八識報。今解：不然。若定前思為總報業感第八總報；若厭心種子功能是別報業，感第六意識生得心心法及色等別報；若前加行不厭心時生得報異熟捨受可生，由前加行厭心故，今生得報心不生，於此種子防心不起功能建立無想，即別報業感別報法體，不離有心無心二說，此中不言一期有心，故知設餘處言有心此隨順理門。

Sixth, explaining the fruition of non-conceptualization: The Tripiṭaka Master said: When first born, there is mind; this mind encompasses wholesome and indeterminate natures and arises spontaneously, hence it is called 'innate (upapattilābhika)'; after this ceases, the maturation of non-conceptualization (asaṃjñi-vipāka) is established upon the ālayavijñāna. Juan says: When first born, there is retribution-consciousness; because this consciousness ceases, it is called 'the cessation of innate mind and mental factors.' Bei says: It is the fruition brought about by the nine grades of seeds of volition in the fourth dhyāna. Tai says: In that Non-Conceptual Deva realm, during initial birth and when relinquishing lifespan, there is no mental consciousness at all. As for the statement 'innate mind and mental factors cease,' this means that the non-defiled mind of the intermediate state (antarābhava) arises spontaneously and is therefore called 'innate'; after this mind and mental factors cease, birth-existence (upapatti-bhava) is received, which is called 'the cessation of innate mind and mental factors,' and non-conceptualization is established. However, non-conceptualization is a particular retribution; upon the eighth consciousness there is the capacity to guard against mind from arising, which is the substance of the particular retribution; that is, the volition of the absorption without conceptualization has the substance of volition that induces the general retribution, and upon it there is the capacity to guard against mind, which induces the particular retribution. Master Ji critiqued this, saying: How can the active mind and mental factors of the eighth [consciousness] be called the capacity of the weary mind, named the particular retribution of non-conceptualization? Furthermore, it is established upon the mind and mental factors of the state of absorption; why then should a single volition induce both general and particular retribution? Moreover, how can mindless karma induce the retribution of an eighth consciousness that possesses mind? Our current explanation is: this is not so. If the volition prior to the absorption is the karma for general retribution, it induces the general retribution of the eighth [consciousness]; if the capacity of the seed of the weary mind is the karma for particular retribution, it induces the particular retribution of the innate mind and mental factors of the sixth mental consciousness, as well as matter and so forth; if the previous preparation did not become weary of mind, the equanimous feeling of the innate maturation retribution could arise; but owing to the weary mind of the previous preparation, the innate retribution mind now does not arise; upon this seed's capacity to guard against mind from arising, non-conceptualization is established; this is precisely the karma of particular retribution inducing the substance of the particular retribution dharma; it does not deviate from the two accounts of having mind and being mindless. Here it does not speak of having mind for the entire duration of a lifetime; therefore we know that even if other places say it has mind, this is in accordance with the provisional method of reasoning.