成唯識論述記 7.356

7.356

述曰：然悶有身覺、不覺時，謂若有心之時，由悶觸故，引生無心時身之分位，即是悶觸之果體，亦悶攝，是觸處少分。或有心之時，疲極等緣引眠起故，無心時身之分位眠，即是觸處疲之果故，體亦是疲，似眠位，故名眠。又至無心位，雖有悶、疲二觸，唯第八境，微細不覺，故以為體，即總二言觸處少分。前別解二：即取無心分位，隨所應現，有色蘊為此二體；第二解以觸處少分為體，由觸引故，此即別解六識起、不起時訖。

The Commentary states: Now, swoon has times of bodily awareness and of unawareness: that is, when consciousness is present, by virtue of the touch of swoon, the bodily state at the time of unconsciousness is induced; this is the effect-entity of the touch of swoon and is also subsumed under swoon, being a small portion of the sphere of touch. Or, when consciousness is present, conditions such as extreme fatigue induce sleep to arise; hence sleep as a bodily state at the time of unconsciousness is the effect of the touch of fatigue, and its entity is also fatigue, and because it resembles the state of sleep, it is called 'sleep'. Furthermore, upon reaching the unconscious state, although the two touches of swoon and fatigue are present, they are only the objective realm of the eighth consciousness, subtle and imperceptible, and are therefore taken as the entity; thus both together are called a small portion of the sphere of touch. The previous separate explanation took the unconscious state according to what is manifested, taking the form aggregate as the entity of these two; the second explanation takes a small portion of the sphere of touch as the entity because it is induced by touch. This concludes the separate explanation of the times when the six consciousnesses arise and do not arise.