俱舍論頌疏論本 8.54

8.54

說有健達縛及五七經故者，引教證也。如契經言：「入母胎者要由三事：一者母身是時調適，二者父母交愛和合，三者健達縛正現在前。」此經既言健達縛，明知有中有。健達縛者，此云尋香，中有食香，名尋香也。及五七經故者，如契經言：「有五不還：一者中般、二者生般、三者有行般、四者無行般、五者上流般。」此經既說有中般，明知有中有，在中有中般涅槃故，名中般也。及七經者，又經說有七善士趣。大眾部中有餘師釋云：中般者非是中有，有中天名中，住中天中得般涅槃，名中般也。故引《七善士經》破彼所說，顯成中有。故論云：「又經說有七善士趣，謂於前五，中般分三，由處及時近、中、遠故。譬如札火，小星迸時，纔起至近則滅，初善士亦爾；譬如鐵火小星迸時起，至中滅，二善士亦爾；譬如鐵火大星迸時，遠未墮土而滅，三善士亦爾。非彼所執別有中天，有此時處三品差別，故彼所執定非應理。」解云：初善士者，纔受色界中有，未出欲界得般涅槃，時、處俱近也；第二善士受中有已，到二界中間得般涅槃，處、時俱中也；第三善士臨到色界，未及受生便般涅槃，處、時俱遠也。又大眾部更有釋云：壽量中間得般涅槃，故名為中般，非中有也。論主破云：「又無色界亦應說有中般涅槃，彼亦有壽量中間般涅槃故。然無色界無中般者，以嗢陀南伽他中說：『總集眾聖賢，四靜慮各十（註曰）：初禪有十人，得初禪定業為第一人；又得初禪已，種解脫分善為第二人；又得初禪已，現般為第三人；并前七善士為十人。二、三、四禪准斯數說也，三無色各七（於十中除中般三也），唯六謂非想。』於前七中又除上流，無上生故。准此頌文，無色界中必無中般，故彼所執皆成虛妄。」又大眾部引一經頌證無中有，頌曰：

[The phrase] "Because a gandharva is spoken of, and because of the sūtras on the five and the seven" adduces scriptural proof. As a sūtra says: "Entry into a mother's womb necessarily depends on three things: first, that the mother's body is at the proper season; second, that the parents unite in mutual affection; and third, that the gandharva is right at hand." Since this sūtra speaks of a gandharva, we clearly know that there is an intermediate existence. "Gandharva": here translated as "scent-seeker" (xūnxiāng); since the intermediate existence feeds on scents, it is called a gandharva. Regarding "and because of the sūtras on the five and the seven": as a sūtra says, "There are five non-returners: first, one who attains nirvāṇa in the intermediate state; second, one who attains nirvāṇa upon rebirth; third, one who attains nirvāṇa with exertion; fourth, one who attains nirvāṇa without exertion; fifth, one who goes upstream to attain nirvāṇa." Since this sūtra speaks of one who attains nirvāṇa in the intermediate state, we clearly know that there is an intermediate existence; because one attains parinirvāṇa while in intermediate existence, one is called "one who attains nirvāṇa in the intermediate state". Regarding "and the sūtra on the seven": furthermore, a sūtra speaks of seven destinations of good persons. Other teachers among the Mahāsāṃghikas explain: "One who attains nirvāṇa in the intermediate state does not refer to intermediate existence; there is an intermediate heaven called 'intermediate', and attaining parinirvāṇa while abiding in that intermediate heaven is called attaining nirvāṇa in the intermediate state." Therefore, the *Sūtra on the Seven Good Persons* is adduced to refute what they say and establish intermediate existence. Thus the treatise says: "Furthermore, a sūtra speaks of seven destinations of good persons, which means that among the former five, those who attain nirvāṇa in the intermediate state are divided into three on account of place and time being near, intermediate, or distant. Just as when a spark flies from beaten iron, it is extinguished as soon as it rises near, the first good person is likewise; just as when a spark flies from iron, it rises and is extinguished halfway, the second good person is likewise; just as when a large spark flies from iron, it is extinguished from afar before falling to the ground, the third good person is likewise. It is not that, as they claim, there is a separate intermediate heaven having these three grades of difference in time and place; therefore, what they claim is definitely unreasonable." The explanation is: The first good person, having just assumed the intermediate existence of the form realm, attains parinirvāṇa before leaving the desire realm; both time and place are near. The second good person, having assumed intermediate existence, reaches halfway between the two realms and attains parinirvāṇa; both place and time are intermediate. The third good person, on the verge of reaching the form realm, attains parinirvāṇa before receiving rebirth; both place and time are distant. Furthermore, other Mahāsāṃghikas explain: "One attains parinirvāṇa halfway through one's lifespan; hence it is called attaining nirvāṇa in the intermediate state, not intermediate existence." The author of the treatise refutes this: "Then in the formless realm one should also speak of attaining parinirvāṇa in the intermediate state, since there too one attains parinirvāṇa halfway through one's lifespan. However, in the formless realm there is no attaining nirvāṇa in the intermediate state, because in an udāna verse it is said: 'Collecting all noble ones and sages: ten each in the four dhyānas (the commentary notes: in the first dhyāna there are ten persons: one who attains the karma of the first dhyāna concentration is the first person; having attained the first dhyāna, one who plants the roots of goodness leading to liberation is the second person; having attained the first dhyāna, one who attains parinirvāṇa in the present life is the third person; together with the preceding seven good persons, they make ten persons; the second, third, and fourth dhyānas are reckoned in the same way); seven each in the three formless [attainments] (omitting the three who attain parinirvāṇa in the intermediate state from the ten); and only six in Neither-Conception[-nor-Non-Conception].' (Among the preceding seven, the one who goes upstream is also omitted, because there is no superior rebirth.) Based on the text of this verse, there definitely is no attaining parinirvāṇa in the intermediate state within the formless realm; therefore, what they claim is entirely unfounded." Furthermore, the Mahāsāṃghikas cite a verse from a sūtra to prove that there is no intermediate existence; the verse says: