瑜伽師地論略纂 15.4

15.4

論云無想異熟，「後於生已，是諸有情便從彼沒」，此中隨順理門，大乘彼果初生及命終皆無心。何以得知？即下文云「一期無心唯有色者，謂無想天生」，故知唯有色無心也。有文初生有心，此文後時無心。西方皆以定業感時，感無心果，不感有心，故彼無心。此如《對法抄》廣解。後應長讀此文云，謂若生色，便彼沒已，處中有中名想生已，其中有便從彼沒。即大乘宗，非小乘義。二解如前。能引發無相定思者，謂定體時思，能感別報。

The treatise says regarding non-ideational maturation: "After being born, these sentient beings then pass away from there." Here, following the method of reasoning, in the Mahāyāna, at the initial birth and at the end of life of that fruition, there is no mind. How is this known? The text below states: "A lifetime without mind possessing only form refers to birth in the Heaven without Ideation"; hence it is known that there is only form and no mind. There are texts stating that there is mind at initial birth; this text states there is no mind at a later time. In the Western regions, whenever concentrated karma induces [a fruit], it induces a mindless fruit and does not induce one with mind; therefore, they are without mind. This is explained extensively as in the Commentary on the Abhidharma[-samuccaya]. Later, this text should be read continuously as: if born in form, after passing away from there, abiding in the intermediate existence is called ideation having arisen, and that intermediate existence then passes away from there. This is the Mahāyāna tenet, not the Hīnayāna meaning. The two explanations are as before. The intention that can induce the concentration without ideation refers to the volition at the time of the concentration's essence, which is able to induce a separate retribution.