俱舍論頌疏論本 10.73

10.73

意成及求生，食香中有起者，此通經說中有名也。謂契經說：「食有四種，能令部多有情安住，及能資益諸求生者。」解云：言部多者，此云已生，五趣生已皆名已生，故部多言攝五趣也。言求生者，即是中有，以佛世尊以五種名說中有故，一名意成，從意所生，非精血等外緣成故；二名求生，常喜尋察當生處故；三名食香，香為食故；四名中有，二趣中間所有蘊故；五名為起，對向當生暫時起故。又契經言：「有壞自體起，有壞世間生。」解云：起謂中有，生謂生有，此二無常，可破壞故，名為有壞。中有非無，標以自體，生有多過，稱曰世間。又契經言：「有補特伽羅已斷起結，未斷生結，於此經中廣說四句：謂上流者為第一句，謂無色上流也。於無色界不受中有，已斷起結，更有受生，未斷生結也；中般涅槃為第二句，正居中有，未斷起結，更不受生，已斷生結；諸阿羅漢為第三句，更無生故；除前諸相為第四句。」上來引經意，證中有名為起也。又部多者，是無生義，謂阿羅漢不受生也。諸有愛者，說名求生，更受生故。

"Mind-made and seeking birth, gandharva, intermediate, and arising"—this corresponds to the five names for the intermediate state mentioned in the sūtras. That is, a sūtra says: "There are four kinds of food that enable bhūtas—sentient beings—to abide, and that benefit those who seek birth." The explanation says: The term "bhūta" means "already born"; having been born into any of the five destinies, they are all called "already born," hence the word "bhūta" encompasses the five destinies. "Those who seek birth" refers to the intermediate state, because the World-Honoured One spoke of the intermediate state with five names: first, it is called "mind-made" (manomaya), because it is produced from mind and is not constituted by external conditions such as semen and blood; second, it is called "seeking birth" (saṃbhaveṣin), because it constantly takes pleasure in seeking and examining its place of future birth; third, it is called "gandharva" (gandharva, fragrance-eater), because it takes fragrance as its food; fourth, it is called "intermediate state" (antarābhava), because its skandhas exist between two destinies; fifth, it is called "arising" (abhinirvṛtti), because it temporarily arises facing toward future birth. Furthermore, a sūtra states: "There is destruction of existence through the arising of its own-body, and there is destruction of existence through birth in the world." The explanation says: "Arising" refers to the intermediate state; "birth" refers to the birth-state (upapattibhava). Because these two are impermanent and destructible, they are called "destruction of existence." The intermediate state is not non-existent, and so is designated by "own-body"; the birth-state has many faults, and so is called "the world." Furthermore, a sūtra states: "There is a person (pudgala) who has severed the bond of arising but has not severed the bond of birth." In this sūtra, four alternatives are expounded in detail: the upward-streamer is the first alternative, meaning the upward-streamer to the formless realm. In the formless realm, one does not take on an intermediate state, so one has severed the bond of arising; but one still undergoes birth, so one has not severed the bond of birth. One who attains nirvāṇa in the intermediate state is the second alternative: currently dwelling in the intermediate state, one has not severed the bond of arising; but since one will not take on further birth, one has severed the bond of birth. Arhats are the third alternative, because they have no further birth. Excluding the previous characteristics constitutes the fourth alternative. The purpose of citing the sūtra above is to prove that the intermediate state is named "arising." Furthermore, "bhūta" means "non-birth," referring to arhats who do not take on birth. Those who have craving for existence are said to be "seeking birth," because they take on further birth.