宗鏡錄 74.29

74.29

答。身總四有。一生有。即中有後。本有前。正結生相續時。剎那五蘊起。名生有。二本有者。即生有從死有前。於其中間。所有五蘊皆名本有。以是本總報業所招故。俱舍頌云。本有為死前。居生剎那後。三死有者。即本有後。中有前。將死正死諸蘊滅時。名死有。四中有者。即死有後。生有前。於兩中間有故。名為中有。俱舍頌云。死生二有中。五蘊名中有。即生死二有身。不即發業。以無心故。若中本二有身。即能發業。

Answer: The body is generally of four states of existence: First, the existence of birth (upapattibhava), which is after intermediate existence (antarābhava) and before fundamental existence (pūrvakālabhava); at the very moment when rebirth is linked in continuity, the five aggregates arise in an instant, called the existence of birth. Second, fundamental existence, which is from the existence of birth until before the existence of death (maraṇabhava); during this interval, all five aggregates are called fundamental existence, because they are incurred by the original karma of universal recompense. The Kośa verse says: 'Fundamental existence is before death, / Abiding after the instant of birth.' Third, the existence of death, which is after fundamental existence and before intermediate existence; when, on the verge of death and right at death, the aggregates perish, this is called the existence of death. Fourth, intermediate existence, which is after the existence of death and before the existence of birth; because it exists in the middle between the two, it is called intermediate existence. The Kośa verse says: 'Between the two existences of death and birth, / The five aggregates are called intermediate existence.' The bodies of the two existences of death and birth do not immediately initiate karma, because they lack citta. The bodies of the two existences of intermediate and fundamental [existence] are able to initiate karma.