成唯識論述記 2.306

2.306

今立量云：又汝命根不能持身；以非心故；如色。以眾同分前已破，故無不定過。又不爾者，并取同分及命根皆不能持，和合名宗。又入無心定時既令無心，如何有命？量云：汝入無心定等時應無實命根，此中「等」言，等取無想異熟，彼睡眠、悶絕二位並有心故，但等一也；以無心故；如死屍等，或樹木等。故知無心定等中，定識不離故，是有情數。有情數為比量，如下文可知。又命根須何法持，即言是業。若爾，此業足持果法，何假命根？量云：除命根外餘異熟法，應實命根不能持之，唯業能持，宗也；業所招故，因；如汝命根，喻。若言以煖、識間斷故不然者，更立量云：汝命根不能持身；以非心故；如色等。又對經部師，眼等不能持種，入無色時捨故；阿賴耶識入無心時不捨，能持種等，不可為例。

Now we establish an inference: Furthermore, your life faculty cannot sustain the body; because of not being mind; just like form. Since commonality was already refuted previously, there is no fallacy of inconclusiveness. Or if not so, taking both commonality and the life faculty together as unable to sustain [the body] is combined into the thesis. Furthermore, when entering the mindless concentration, since one is caused to be mindless, how can there be life? The inference is: When you enter the mindless concentration and so forth, there should be no real life faculty; the word 'and so forth' here includes the maturation of non-ideation (asaṃjñi-vipāka), for in the two states of sleep and fainting there is mind, so it includes only that one; because of being mindless; just like a corpse, or like trees. Therefore one knows that in the mindless concentration and so forth, because consciousness is definitely not absent, one is counted among sentient beings. That one is counted among sentient beings is an inference, as can be known below. Furthermore, what dharma is required to sustain the life faculty? They say it is karma. If so, this karma is sufficient to sustain the result dharmas; what need is there to rely on a life faculty? The inference is: The remaining maturation dharmas other than the life faculty should not be able to be sustained by a real life faculty; they can only be sustained by karma (this is the thesis); because of being brought about by karma (the reason); just like your life faculty (the example). If they say that because warmth and consciousness are intermittent, this is not so, we further establish an inference: Your life faculty cannot sustain the body; because of not being mind; just like form and the rest. Furthermore, against the Sautrāntika masters: the eye and other [faculties] cannot sustain seeds, because they are abandoned when entering the formless realm; the ālayavijñāna is not abandoned when entering the mindless state and can sustain seeds, so they cannot be taken as parallel.