成唯識論了義燈 4.55

4.55

《論》：「受生、命終，必住散、心，非無心定。」問：若爾，何故《摩訶俱瑟恥羅經》，羅漢入滅定，方化火燒身，入無餘涅槃耶？答：有二解：一云，以期願故，入滅定前起加行意，願化火燒身。方入滅定折伏心力，令其衰損方入無餘，言住散、心，非定心、非無心者，據不期願說，惑約有學及異生說，不遮無學；一云，入滅定已損伏心力，出滅定後方入無餘。言入滅定即入無餘者，據前方便說。此雖二解，約小乘說。若大乘師，雖入滅定，有第八識。是散非定，有心非無。故此論云：若無此識，生、死時心不應有故。問：若有第八，許在滅定，得入無餘。何故在有心定，而無死者？答：約無期願有學等說，何故如是？若無期願，定力所持，不得死故。又准大乘，正死時心，中有初心，本有初心，皆是無記。然有一師云：中有初心及與末心，是起愛心。本有初心亦爾。何以得知？以《瑜伽論》六位無心，不說生、死位，是無心故。准知有第六。一師云：是無記心，六無心位，不言生死時者。即悶絕攝故不別說，後師為正。

The Śāstra states: "Receiving birth and terminating life necessarily abide in dispersed mind, not in the mindless absorption." Question: If so, why is it that in the Mahākoṣṭhila-sūtra, an arhat enters the absorption of cessation (nirodhasamāpatti) and only then transforms fire to burn his body and enter nirvāṇa without remainder? Answer: There are two explanations. One says: due to an aspirational vow, before entering the absorption of cessation, he generates a preparatory thought, vowing to transform fire to burn his body. Only then does he enter the absorption of cessation to subdue the mental force, causing it to weaken, and then enters [nirvāṇa] without remainder. The statement that one abides in a dispersed mind, neither in a concentrated mind nor without mind, is spoken regarding those without an aspirational vow, or it refers to those in training (śaikṣa) and ordinary beings (pṛthagjana), without excluding those beyond training (aśaikṣa). Another says: having entered the absorption of cessation and weakened the mental force, only after emerging from the absorption of cessation does he enter [nirvāṇa] without remainder. The statement that upon entering the absorption of cessation he enters without remainder is spoken in terms of the prior expedient. Although these are two explanations, they are spoken according to the Hīnayāna. As for Mahāyāna masters: even when entering the absorption of cessation, the eighth consciousness exists. It is dispersed, not concentrated; it is mindful, not mindless. Therefore this Śāstra states: "If this consciousness did not exist, the mind at the time of birth and death could not exist." Question: If the eighth [consciousness] exists and is allowed to enter [nirvāṇa] without remainder while in the absorption of cessation, why is there no one who dies while in an absorption with mind? Answer: This is spoken regarding those in training and others who lack an aspirational vow. Why is that? If there is no aspirational vow, sustained by the meditative power of absorption, one cannot die. Furthermore, according to the Mahāyāna, the mind at the exact time of death, the initial mind of intermediate existence, and the initial mind of fundamental existence are all indeterminate (avyākṛta). However, one master says: the initial mind and the final mind of intermediate existence are minds that give rise to attachment (sneha). The initial mind of fundamental existence is also like this. How is this known? Because among the six mindless states in the Yogācārabhūmi, the states of birth and death are not stated to be mindless. By this we know the sixth [consciousness] exists. Another master says: they are indeterminate minds; as for the states of birth and death not being mentioned among the six mindless states, they are subsumed under faintness (mūrcchā), so they are not mentioned separately. This latter master is correct.