瑜伽師地論略纂 6.20

6.20

此第四、第五門中辨有心、無心，非有身位有無心別故，有無心唯依五地。　有尋有伺地中，無心睡眠、無心悶絕不名無心地者，以睡眠、悶絕無心不定故。　無尋無伺地中，無想定等，定無心故。　又睡眠、悶絕依主識說，名有心地；無想定等依客識說，名無心地。影略說故。　又依隨轉理門以辨無心。薩婆多說悶絕有心故。　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。其八因緣，如六十三釋。　問：若許二乘入無餘依，云何不許眾生界減？經說眾生界無增無減故。答：如海無邊，除去一滴，非為增減。生死海中，此亦如是。又《上無依經》眾生界者，謂如來藏性。眾生雖有入無餘依，彼如來藏無增無減。故彼經言：阿難！是如來界無量無邊，為煩惱塵之所隱蔽，隨流生死，無始輪轉，我以此義，名眾生界。若依此義，真為妄性，妄依真立，妄雖起滅，真無增減。又《楞伽經》說：諸聲聞經於多劫，入涅槃界，耽三昧酒，長時醉臥，後從彼起，發大心者；《攝大乘》說：化作聲聞，非實如此，故無餘依，身心並滅。

Distinguishing having mind and being without mind within these fourth and fifth gates is not a distinction of having or lacking mind at the stage of having a body; therefore, having and lacking mind are based solely on the five bhūmis. In the bhūmi with vitarka and vicāra, mindless sleep and mindless fainting are not called the bhūmi without mind, because sleep and fainting being mindless is not fixed. In the bhūmi without vitarka and vicāra, the mindless absorption (asaṃjñi-samāpatti) and so forth are definitely mindless. Furthermore, sleep and fainting are spoken in reliance on the principal consciousness, and are called the bhūmi with mind; the mindless absorption and so forth are spoken in reliance on guest consciousnesses, and are called the bhūmi without mind. This is because they are spoken by way of shadowing and abbreviation. Furthermore, it distinguishes mindlessness relying on the pedagogical approach conforming to conversion (anuvṛtti-siddhānta). The Sarvāstivādins say that in fainting there is mind. However, the Viniścayasaṃgrahaṇī further distinguishes the bhūmi with mind based on five meanings, and distinguishes the bhūmi without mind through seven kinds of causes; it distinguishes having mind solely based on the essence of the bhūmi. Relying on this third, arising and non-arising, it establishes mindlessness. Where it speaks of seven causes, here there are eight causes: here faculties and objects are opened, while there they are combined under 'deficiency of conditions.' Those eight causes and conditions are as explained in fascicle 63. Question: If one allows the two vehicles to enter [nirvāṇa] without remainder, why does one not allow the realm of sentient beings (sattvadhātu) to decrease? For the sūtras say that the realm of sentient beings neither increases nor decreases. Answer: Just as when one drop is removed from the boundless ocean, it does not constitute an increase or decrease. In the ocean of saṃsāra, it is also like this. Furthermore, in the Anūnatvāpūrṇatvanirdeśa-sūtra, the realm of sentient beings refers to the nature of the tathāgatagarbha. Although sentient beings enter [nirvāṇa] without remainder, that tathāgatagarbha neither increases nor decreases. Hence that sūtra states: 'Ānanda! This tathāgata-dhātu is immeasurable and boundless; obscured by the dust of afflictions, it drifts along with saṃsāra, transmigrating from beginningless time. With this meaning, I call it the realm of sentient beings.' If based on this meaning, the true is the nature of the false, and the false is established relying on the true; although the false arises and ceases, the true neither increases nor decreases. Furthermore, the Laṅkāvatāra-sūtra says: Śrāvakas, after many kalpas, enter the realm of nirvāṇa, indulging in the wine of samādhi, lying intoxicated for a long time; later arising from it, they arouse the great mind. The Mahāyānasaṃgraha says: These are magically manifested śrāvakas, not truly so. Therefore, in [nirvāṇa] without remainder, body and mind are both extinguished.