瑜伽論記 18.291

18.291

答：以命終受生，極苦逼迫心想微細故，在無心悶絕中收故不別說。二云命終受生皆有意識，終然此處說命終受生唯是異熟者，以此位中意識微細從阿賴耶說名異熟，初說為好與對法相符。又瑜伽論第八十云：一切羅漢將入無餘，先入滅定滅於轉識，後住異熟無記心中，方取滅度。

Answer: Because at death and rebirth, one is oppressed by extreme suffering and thoughts are subtle, it is subsumed under mindless stupor (mūrcchā) and therefore not stated separately. The second view says that both at death and rebirth there is mental consciousness; nevertheless, the statement here that death and rebirth are solely fruition is because mental consciousness in this state is subtle, so it is designated as fruition in accordance with the ālayavijñāna. The first explanation is preferable, as it accords with the Abhidharma. Furthermore, the eightieth fascicle of the Yogācārabhūmi states: All arhats about to enter [nirvāṇa] without remainder first enter the meditative absorption of cessation (nirodhasamāpatti) to cease the active consciousnesses (pravṛttivijñāna), and subsequently abide in the indeterminate mind of fruition before attaining extinction.