成唯識論了義燈 4.55

4.55

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.