瑜伽論記 18.292

18.292

言及除加行無記之心者，四種無記心皆作意引趣，竝名加行無記。泰云：依最勝子釋論及戒賢師等云：臨終時最後一念心是賴耶異熟，中陰末心起結生相續，從中有命終結生相續之心，次第無間生中陰後心名結生相續無間之心，亦是賴耶異熟，以生分時悶絕故六識不行，命終受生唯賴耶也。死有命終心不欲求報一又任運滅故但是異熟，中陰末心是受生方便求受生有，非任運滅故染污心也。若中陰涅槃命終不求生有，又斷惑盡故亦本識命終也。

The phrase "and excepting minds of purposive indeterminate [nature]" means that the four kinds of indeterminate minds are all directed by attention; collectively they are termed purposive indeterminate. Tai says: According to the commentary of Jinaputra and Master Śīlabhadra and others: The mind of the final thought at the time of death is the fruition of the ālayavijñāna. The final mind of the intermediate existence gives rise to the continuity linking to rebirth; from the mind of dying in the intermediate existence to the mind linking to rebirth, the subsequent mind of the intermediate existence arises in immediate succession and is called the immediate mind linking to rebirth; it is also the fruition of the ālayavijñāna. Because there is stupor during the state of birth, the six consciousnesses do not operate; death and rebirth are solely the ālayavijñāna. The dying mind of the state of death does not seek retribution, and it ceases spontaneously; therefore it is purely fruition. The final mind of the intermediate existence is the preparatory means for taking rebirth, seeking the existence of rebirth; because it does not cease spontaneously, it is a defiled mind. If one attains nirvāṇa in the intermediate existence, at death one does not seek the existence of rebirth, and because the afflictions have all been severed, it is also the fundamental consciousness at death.