成唯識論述記 7.350

7.350

述曰：《對法》第一云：「謂羸瘦、疲倦、身分沈重、思惟闇相，捨諸所作，串習睡眠，或他呪術、神力所引，動扇涼風吹等故起」，《顯揚》、《五蘊》各說有因緣，此如《顯揚》第一，故以疲極為首，等取餘者，以六識俱不行，故名為極重。「所引身位」者，謂睡無心時，即不自在相、沈重相、無心相，餘位不然，名身分位。問：此既無心所眠，何名為眠？而此中及《大論》無心地等說為眠也？

The Commentary states: The first fascicle of the Abhidharma[-samuccaya-vyākhyā] says: 'It refers to emaciation, fatigue, heaviness of bodily parts, thinking of signs of darkness, relinquishing all tasks, habitual indulgence in sleep, or being induced by spells or supernormal powers of others, or arising from the fanning of cool breezes, and so forth.' The Prakaraṇāryavācā and the Pañcaskandhaka each state causes and conditions; this follows the first fascicle of the Prakaraṇāryavācā, hence taking 'extreme fatigue' as the foremost and 'etc.' to include the rest. Because all six consciousnesses cease to operate, it is called 'extremely deep'. 'The bodily state induced' refers to the state of sleep without consciousness—namely, the mark of lack of mastery, the mark of heaviness, and the mark of unconsciousness; other states are not like this, so it is called a bodily state. Question: Since this lacks the mental factor of sleep, why is it called 'sleep', and why do this text and the chapter on the unconscious stage in the Great Treatise speak of it as 'sleep'?