俱舍論疏 10.229

10.229

「論曰至初結中有」，答第一問。舉其六位唯有意識，以釋死、生唯意識也。所說生言，應知亦攝初結中有。此位亦唯是意識等，故與生有同亦名生。中有初心亦名中有，不名生有。既是中有，憑何文證亦得名生？《正理論》云「本論亦有以生聲說結中有位。有欲界繫見、修所斷二部諸結一時獲者，謂上界沒欲界生時，此等生言說中有始，由此頌說生言兼攝中有。」

On the treatise's statement: "The treatise says ... first conceives intermediate existence": this answers the first question. It adduces six states that have only mental consciousness, in order to explain that death and rebirth have only mental consciousness. The word "birth" as stated should be understood to also include the initial conception of intermediate existence. This state is also mental consciousness alone, etc., and thus, being identical with birth-existence, is also called "birth." The initial mind of intermediate existence is also called intermediate existence, not birth-existence. Since it is intermediate existence, what textual proof is relied upon for it to also be called "birth"? The Nyāyānusāra states: "The fundamental treatise also uses the term 'birth' to speak of the state of conceiving intermediate existence. When the fetters of the desire realm, both those abandoned by seeing and those abandoned by cultivation, are acquired all at once, this refers to passing away from an upper realm and being born in the desire realm. Such uses of the word 'birth' speak of the beginning of intermediate existence. Therefore, this verse's use of the word 'birth' also includes intermediate existence."