成唯識論述記 4.504

4.504

述曰：自下第九滅定契經。入此定者，滅身行入出息，第四定上氣即絕行，況此位故。語行尋、伺，心行受、想無不皆滅，行者因義。此中亦有以十大地俱為心行，隨心有無故。然隨勝者唯說受、想以為心行，而壽不滅，即薩婆多師命根，命根體即壽。大乘前說：種子是壽，即命根故。經量部師既無命根，以何為壽？色、心不斷，於上假立。亦不離煖，根無變壞，隨部所計即彼法持。識不離身，正是所諍。然欲出經同法為例，兼誦餘文，非正所競。

The Commentary states: From here below is the ninth [scriptural citation], the sūtra on the attainment of cessation (nirodhasamāpatti). One who enters this attainment ceases bodily activity (kāyasaṃskāra), namely in-breathing and out-breathing; above the fourth dhyāna, respiration already ceases to operate, let alone in this state. Verbal activity (vāksaṃskāra) is investigation and reflection (vitarka and vicāra); mental activity (cittasaṃskāra) is sensation and perception (vedanā and saṃjñā)—none of these is not extinguished. "Saṃskāra" (activity) has the meaning of cause. Here, some also take the ten mahābhūmikas as mental activities, since they exist or not according to the mind. However, following the prominent ones, only sensation and perception are stated to be mental activities. Yet lifespan (āyus) does not cease, which according to the Sarvāstivādins is the life-faculty (jīvitendriya), the entity of the life-faculty being lifespan itself. As stated earlier in the Mahāyāna, the seed is lifespan, being the life-faculty itself. Since the Sautrāntikas do not have a life-faculty, what do they take as lifespan? It is posited nominally upon the non-interruption of form and mind. Nor does it depart from warmth (uṣman), and the faculties are without degeneration; according to each school's tenets, it is sustained by those dharmas. That "consciousness does not depart from the body" is precisely the point of contention. However, wishing to cite the sūtra's parallel dharmas as examples, the remaining text is recited as well; it is not the main issue under dispute.