成唯識論演祕 6.27

6.27

按《瑜伽論》五十九云：「結生相續略有七種：一、纏及隨眠結生相續，謂諸異生；二、唯隨眠結生相續，謂見聖迹；三、正知入胎結生，謂輪王；四、正知入住結生，謂獨覺；五、於一切位不失正念結生，謂諸菩薩；六、業所引發結生，謂除菩薩；七、智所引發結生，謂諸菩薩。」又《對法論》第五云：「中有初相續剎那唯無覆無記，以是異熟攝故。從此已後或善、不善、無記，隨其所應除彼沒心。」以中有沒心常是染污，故知中有而有心也。

According to the fifty-ninth fascicle of the Yogācārabhūmi: 'The linking of existence into continuous succession is briefly of seven kinds: 1. linking of existence through active entanglements and latent tendencies, namely ordinary beings; 2. linking of existence solely through latent tendencies, namely those who have seen the footsteps of the noble ones; 3. linking of existence entering the womb with clear comprehension, namely wheel-turning kings; 4. linking of existence entering and staying [in the womb] with clear comprehension, namely pratyekabuddhas; 5. linking of existence without losing correct mindfulness in all states, namely bodhisattvas; 6. linking of existence induced by karma, namely except for bodhisattvas; 7. linking of existence induced by knowledge, namely bodhisattvas.' Furthermore, the fifth fascicle of the Abhidharmasamuccaya-bhāṣya says: 'The initial moment of continuous succession of intermediate existence is exclusively unobscured avyākṛta, because it is subsumed under maturation. From this point onwards, it is wholesome, unwholesome, or avyākṛta, according to what is appropriate, excluding the mind at death.' Because the mind at death in intermediate existence is always defiled, one knows that intermediate existence does have a mind.