瑜伽論記 1.311

1.311

中有九品，上三品強，是不善能發業，下六品是隱沒無記，不能發業。將欲死時及中有末心，爾時心細故但起，後之六品不發業，愛父母是生有緣，中有末心起倒見，求交會時名求生有。對法亦云：已離欲聖者，對治力強，雖未永斷此愛不行，由隨眠力令生相續。然與五十九文不同，彼明七種結生相續，一、由纏及隨眠潤生，謂諸異生；二、唯隨眠潤生，謂已見聖迹。彼文既爾，是須斯那含俱種潤生。

Intermediate existence has nine grades: the upper three grades are strong, unwholesome, and able to initiate karma; the lower six grades are concealed and indeterminate, unable to initiate karma. When about to die and at the final mind of intermediate existence, because the mind is subtle at those times, only the latter six grades arise, which do not initiate karma. Craving for one's parents is the condition for birth-existence; when the final mind of intermediate existence gives rise to inverted views and seeks sexual union, it is called seeking birth-existence. The Abhidharmasamuccaya also says: For noble ones who have already departed from desire, the power of the antidote is strong, and though this craving is not yet perpetually severed, it does not become active; by the power of anusaya, life continues. However, this is different from the text in fascicle fifty-nine, which clarifies seven kinds of continuing rebirth: first, moistening rebirth through both entanglements and anusaya, referring to ordinary worldlings; second, moistening rebirth solely through anusaya, referring to those who have already seen the noble traces. Since that text is so, it means both srotāpannas, sakṛdāgāmins, and anāgāmins moisten rebirth through seeds.