瑜伽論記 1.324

1.324

此亦難解，應言，即於當生處現，理亦何失？雖有此解，理實不然。前死處現，其理為正；無色無處，即於入定；死處受果，故從死處，中有現前；若生處現，便太疎遠；生處當遙，誰次傳識？故前說是。今依婆沙評家，當生處中有現前。大乘中未見文，亦可取小乘文為證，故此說為正。

This is also difficult to explain. One should say that it manifests right at the place where one is to be born; what flaw would there be in this principle? Although this explanation exists, in truth it is not so. Manifesting at the former place of death is the correct principle; the formless realm has no location, so it is right at the place of entering concentration and dying that one receives the fruit, and hence the intermediate existence appears from the place of death. If it manifested at the place of birth, it would be far too distant; when the place of birth is far away, what would sequentially transmit the consciousness? Therefore, the earlier statement is correct. Now, relying on the evaluators of the *Vibhāṣā*, the intermediate existence appears right at the place of birth. In the Mahāyāna, no text has been seen, but one may also take the Hīnayāna text as evidence; therefore, this statement is correct.