俱舍論疏 9.19

9.19

論「於中位別至中闕具三」，便明四有兼界分別。《正理論》云「何緣無色無中有耶？彼業不能引中有故。何緣彼業於此無能？起結斷已方生彼故。云云多釋。有餘師說：為往生處表所趣形故立中有，非無色界有處有形。若爾，即於自死屍內身根滅處命終受生，不往餘方，中有何用？此立中有表所趣形，前說二緣隨有一故。此救非理，表所趣形於所趣生無勝用故。然上坐言：若命終處即受生者，中有便無。彼言非善，非死有位方引中有，如何可說若死處生不引中有？定於先時已作增長感中有業，今誰為礙令中有果不起現前？或復中、生同一業果，中有復是一期生初，中有若無，生應不續，如必無有越羯邏藍生頞部曇，是彼初故。然說中有決定相者，謂無未離欲、色界貪生有。不從中有後起，亦無中有與所趣生非同一業所牽引果，亦無中有能入無心，可為身證、俱分解脫，及起世俗不同分心。住中有中無轉根義，亦無能斷見所斷惑，及無斷欲界修所斷隨眠。如是等門皆應思擇。」《婆沙》六十八「問：若此處死還生此處，如聞有死生自屍中既無去來，何須中有連續二有令不斷耶？答：有情死已或生惡趣等。生惡趣者，識在脚滅。生人中者，識在臍滅。生天上者，識在頭滅。般涅槃者，識在心滅。諸有死已生自屍中為蟲等者，彼未死時多愛自面，故彼死已生自面上。既從彼脚來生自面，若無中有誰能連續？無此處死還生此處，捨身受身必移轉故。問：無色界沒生欲、色界者，既隨當生處中有現前，彼無往來，何用中有？答：彼先已造感中有業，雖無往來亦受中有，業力所引必應起故。」

[On the Śāstra's statement:] "Among these states, the distinctions are […] the intermediate lacks, having three": This immediately clarifies the four existences along with the distinctions among realms. The *Nyāyānusāra* states: "For what reason is there no intermediate existence in the formless realm? Because karma [conducive to] that [realm] cannot induce an intermediate existence. For what reason is karma [conducive to] that [realm] incapable in this regard? Because one is born there only after arising fetters are severed." Many explanations are given like this. "Another master says: An intermediate existence is posited in order to go to the place of rebirth and manifest the shape of the destiny; it is not that the formless realm has a place or a shape. If so, then when one dies and is reborn inside one's own corpse at the place where the physical faculty ceases, without going elsewhere, of what use is an intermediate existence? Here an intermediate existence is posited to manifest the shape of the destiny, since one of the two conditions previously explained is present. This defense is illogical, because manifesting the shape of the destiny has no superior function regarding rebirth in that destiny. However, the Sthavira said: If one is reborn at the very place of death, the intermediate existence would be absent. His statement is not good; it is not that the intermediate existence is induced only at the stage of the death-existence—how could one say that if one is born at the place of death, an intermediate existence is not induced? One has definitely already performed and increased the karma that feels an intermediate existence beforehand; who can now be an obstacle preventing the fruit of intermediate existence from arising in the present? Or again, the intermediate existence and the birth-existence are fruits of the same karma, and the intermediate existence is also the beginning of a single life-span's rebirth; if the intermediate existence did not exist, the birth-existence could not continue, just as one certainly cannot bypass the kalala and produce the arbuda, because it is the beginning of that. However, regarding the determined characteristics spoken of for the intermediate existence: there is no birth-existence without having abandoned attachment to the desire and form realms; [birth-existence] does not arise except after the intermediate existence; nor is there an intermediate existence whose fruit is not pulled by the same karma as the destiny to which it goes; nor can an intermediate existence enter non-mind, become a bodily witness, attain liberation in both parts, or give rise to a worldly heterogeneous mind. While abiding in the intermediate existence, there is no changing of physical faculties, nor is one able to sever defilements to be severed by seeing, nor does one sever the latencies of the desire realm to be severed by cultivation. Such avenues should all be contemplated." Fascicle 68 of the *Vibhāṣā* states: "Question: If one dies in this place and is reborn in this same place—just as it is heard that some die and are reborn inside their own corpses—since there is no going or coming, why is an intermediate existence required to link the two existences continuously? Answer: When sentient beings die, some are born in evil destinies and so forth. For those born in evil destinies, consciousness ceases at the feet. For those born among humans, consciousness ceases at the navel. For those born in the heavens, consciousness ceases at the head. For those who attain parinirvāṇa, consciousness ceases at the heart. For those who, after dying, are born inside their own corpses as worms and the like, before they died they mostly cherished their own faces; therefore, after dying, they are born on their own faces. Since one comes from the feet to be born on one's own face, if there were no intermediate existence, who could connect them? There is no case of dying in this place and being reborn in this same place, because discarding a body and receiving a body necessarily involves displacement. Question: When one dies in the formless realm and is born into the desire or form realm, since the intermediate existence appears right according to the place of prospective birth, and there is no coming and going, of what use is an intermediate existence? Answer: They have previously created karma that feels an intermediate existence; although there is no coming and going, they still undergo an intermediate existence, because what is drawn by karmic power must inevitably arise."