瑜伽論記 5.47

5.47

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?