大乘百法明門論開宗義決 1.25

1.25

死後斷滅宗等者。彼依世智而作是思。若我死後復有身者。應不作業而得果報。若我體性一切永無。所受業果豈得為有。觀此二種理俱不可。故起此見立如是論。今應問彼。斷見滅者為蘊斷滅為我斷滅。若蘊斷者。蘊體無常。既非常有亦非常無。因果展轉生起不絕。而言蘊斷滅不應道理。若我斷滅。汝先所說麁色之身死後斷滅。欲塵諸天色塵諸天四無色處於彼所攝。不應道理。

Regarding the "doctrine of annihilation after death," and so forth: relying on worldly wisdom, they make this thought: if there were a body again for the self after death, one would receive karmic retribution without having done deeds. If the essential nature of the self were entirely and perpetually non-existent, how could the karmic fruit experienced exist? Observing that both of these are logically impossible, they therefore give rise to this view and establish such a doctrine. Now one should ask them: for one who holds the view of annihilation, is it the aggregates that are annihilated, or is it the self that is annihilated? If the aggregates are annihilated: the nature of the aggregates is impermanent; since they are neither permanently existent nor permanently non-existent, cause and effect arise continuously in succession; therefore, to say the aggregates are annihilated is unreasonable. If the self is annihilated: what you previously said—that the coarse material body is annihilated after death—being subsumed under the gods of sensual pleasures, the gods of material form, and the four formless realms, is unreasonable.