俱舍論疏 9.30

9.30

論「如是中有至應立死有」，明住時也。《婆沙》七十云「如是中有住經少時，必往結生，速求生故。尊者設摩達多說曰：中有極多住經七七日，四十九日定結生故。尊者世友作如是說：中有極多住經七日，彼身羸劣不久住故。問：若七日內生緣和合彼可結生，若爾所時生緣未合彼豈斷壞？答：彼不斷壞，謂彼中有乃至生緣未和合位，數死數生無斷壞故。大德說曰：此無定限，謂彼生緣速和合者，此中有身即少時住。若彼生緣多時未合，此中有身即多時住，乃至緣合方得結生，故中有身住無定限。」《正理論》云「一切中有唯除中般，自餘中有無不至生有而命終者。」此論、《正理》與大德同。

On the Śāstra's 'Such an intermediate existence... a death-existence should be posited': this clarifies the duration of its dwelling. Vibhāṣā 70 says: 'Such an intermediate existence stays for a short time and must go to link birth, because it swiftly seeks birth. Venerable Śamathadatta says: The intermediate existence dwells at most for seven times seven days, because within forty-nine days it definitely links birth. Venerable Vasumitra says: The intermediate existence dwells at most for seven days, because that body is frail and cannot dwell long. Question: If within seven days the conditions for birth are assembled, it can link birth; if so, when the conditions for birth are not yet assembled during that time, could it be interrupted and destroyed? Answer: It is not interrupted or destroyed; that is, during the state when the conditions for birth are not yet assembled, that intermediate existence repeatedly dies and is born without interruption or destruction. The Bhadanta says: There is no fixed limit to this; that is, for one whose conditions for birth swiftly assemble, this intermediate body dwells for a short time; if its conditions for birth have not assembled for a long time, this intermediate body dwells for a long time, until the conditions assemble and only then can it link birth; therefore, the intermediate body's dwelling has no fixed limit.' The Nyāyānusāra says: 'For all intermediate existences, solely excluding those who attain nirvāṇa in the intermediate state, there are none among the remaining intermediate existences that do not reach the birth-existence before passing away.' This treatise and the Nyāyānusāra agree with the Bhadanta.