瑜伽師地論略纂 6.20

6.20

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.