成唯識論述記 7.256

7.256

述曰：《瑜伽》第十三卷說六種名無心地，謂二無心定及無想天、睡眠、悶絕、無餘涅槃，既以此天例同二定，明非有心。非有心時名二定故，以此為例明亦無故。此師解五十九云：異生以纏潤生者，據多分說，非謂一切，如說見諦以隨眠潤，初二果者以現行潤，此亦如彼，不應徵詰。又解，五十六云：後想等生便從彼沒等者，即說死後中有，初心想正生時，名想生已，即後想生時，是死已便從彼天沒，故非未沒時言為便，故異生潤生有唯種子，如此外道命終時等。

The Commentary states: The thirteenth fascicle of the *Yogācārabhūmi* states that six kinds are named mindless grounds: namely, the two mindless attainments, the heaven of no-thought, sleep, stupor, and remainderless nirvāṇa. Since this heaven is analogized to the two attainments, it is clear that it does not have mind. Times that are not with-mind are named the two attainments; using this as an analogy, it is clear that it is also devoid of mind. This master explains fascicle fifty-nine, which says that ordinary persons moisten rebirth with active entanglements, as being stated based on the majority, not meaning all: just as it is said that those who see the truths moisten with latent tendencies, while those of the first and second fruits moisten with active manifestation; this is also like that, and should not be cross-examined. Further, it explains that fascicle fifty-six, which says that after subsequent thought arises they then die from that state, means that in the intermediate existence after death, when the thought of the initial mind is just arising, it is called “after thought has arisen”; that is, when subsequent thought arises, having died, they then decease from that heaven; hence it is not before deceasing that the word “then” is said. Therefore, an ordinary person moistening rebirth can do so solely by seeds, as at the time of this non-Buddhist’s death, and so forth.