瑜伽論記 5.47

5.47

又依隨轉理門以辨無心，薩婆多說悶睡有心故，然決擇分復依五義辨有心地，由七種因辨無心地，唯依地體以辨有心，依此第三、生與不生建立無心，彼說七因，此八因者，此開根境彼合名緣闕，此八因緣非一法具，凡說諸生不生法也。闕作意者，諸心心法若同特無作意則不得生，亦可若無前念作意後心不生，景師評云：後解應是，若取同時作意則諸心法無不生時，以心聚中恒有作意故，此中既言八因故其心或生或復不生，將知必取前導作意後心方生，若無作意欲取色等後心不生，自有先無作意對境則生，如作意者色忽爾聞聲等，以從多分說作意生，如六十三釋：分位中，無心睡眠者，上座部說：睡眠有二：一、心睡眠引有心法；二、色睡眠則睡眠時有長養色，大乘睡眠通有無心。第一義建立中，無餘涅槃賴耶永滅者，若爾眾生界有增減不。

Furthermore, relying on the method of conforming to the provisional principle, lack of mind is distinguished: the Sarvāstivādins say that fainting and sleep have mind. However, the Viniścayasaṃgrahaṇī also distinguishes the stage with mind by relying on five meanings, and establishes the mindless stage through seven kinds of causes. Having mind is distinguished relying solely on the essential nature of the stages; lacking mind is established relying on this third [point], arising and non-arising. There it speaks of seven causes, while here it speaks of eight causes: here sense-bases and sense-objects are differentiated, whereas there they are combined under 'deficiency of conditions'. These eight causes and conditions are not all possessed by a single dharma; in general they speak of all dharmas that arise and do not arise. As for 'deficiency of attention' (manaskāra): if the various minds and mental factors simultaneously uniquely lacked attention, they could not arise; alternatively, if there were no attention in the preceding thought-moment, the subsequent mind would not arise. Master Jing evaluates this, saying: The latter interpretation should be correct. If one takes simultaneous attention, then there would be no time when minds and mental factors do not arise, because attention is constantly present within the mental conglomerate. Since eight causes are spoken of here, whereby the mind either arises or does not arise, one must know that it necessarily requires preceding attention for the subsequent mind to arise. If there is no attention desiring to apprehend visible form and so forth, the subsequent mind will not arise. There are naturally cases where there is no prior attention, yet it arises upon confronting an object, just as one attending to visible form suddenly hears a sound, etc.; but it is spoken of as arising from attention according to the majority. As explained in fascicle sixty-three: regarding the state of mindless sleep, the Sthaviravāda says that sleep is of two kinds: first, mental sleep, which induces mental dharmas; second, physical sleep, where during sleep there is nourished materiality. In the Mahāyāna, sleep encompasses both having mind and lacking mind. In the establishment according to the ultimate truth, it is said that in nirvāṇa without remainder the ālaya[-vijñāna] is permanently eradicated; if so, does the realm of sentient beings increase or decrease?