成唯識論了義燈 5.234

5.234

《論》：彼中有必起等。《樞要》云：勘有中有無中有？答云：本計無末計有。又曾聞釋，約本而言云：無中有。今據末計，故有中有。又云：本計有二：一、理為量；二、教為量。因分兩諍。理為量者，即立中有。今《論》約此，故說云有。若引經為量者，不立中有。然《要集》云：勘《宗輪論》，上坐復名雪山，立八義別，餘同一切有，即云：立中有。大眾等四部都無中有。今謂不定，一切有部本宗同《中論》文，不說定有中有，云：末宗異義，其類無邊，雪山同彼，豈有中有？其大眾等論文不說，定無中有。而云：菩薩入胎作白象形，准此即似，立於中有。故《要集》說無其准定。

The treatise says: "In that state, the intermediate existence necessarily arises, etc." The Shuyao says: Examining whether there is an intermediate existence or no intermediate existence: the answer is that according to the root doctrine there is none, while according to the derivative doctrine there is. Furthermore, it has been heard explained: speaking in terms of the root [tradition], it is said that there is no intermediate existence; now relying on the derivative doctrine, there is therefore an intermediate existence. Furthermore, it says: The root doctrine has two [positions]: first, taking reason as the authoritative means of knowledge; second, taking scripture as the authoritative means of knowledge. Because of this, it divides into two disputes. Those who take reason as the authoritative means of knowledge establish an intermediate existence; the present treatise relies on this and therefore says it exists. If one adduces scripture as the authoritative means of knowledge, one does not establish an intermediate existence. However, the Yaoji says: Examining the Samayabhedoparacanacakra, the Theravāda, also called the Haimavata, established eight distinctive doctrines, and the rest were the same as the Sarvāstivāda, which means they established an intermediate existence. The four schools such as the Mahāsāṃghika had no intermediate existence at all. Now I say that this is not certain. The Sarvāstivāda root tradition agrees with the text of the Madhyamakaśāstra, not stating that there is definitely an intermediate existence; it says that the divergent doctrines of the derivative traditions are boundless in variety—if the Haimavatas were the same as them, how could they have an intermediate existence? The treatises of the Mahāsāṃghika and others do not state that there is definitely no intermediate existence; rather, they say that the Bodhisattva enters the womb in the form of a white elephant, and according to this it seems that they establish an intermediate existence. Therefore, what the Yaoji says about its absence is not definitive.