宗鏡錄 74.31

74.31

答。准二十四不相應行。中有勢速一法。於勢速中。有士用勢速。古釋云。士用勢速者。如中有身往當受生處迅疾。名士用勢速。所言中者。對前後以得名。有。則有其情識身。為此五趣有情身。在死有後。生有前。兩形中間。故名中有。亦以異熟五蘊為體。為同本有身是業招故。其中有身。便如當生本有身形狀。如人。中有。似於人等。五趣亦爾。但如五六歲等孩兒大。其形量雖小。然諸根猛利。如本有身。能作諸事業。於父母起顛倒想。而生愛惡。此中有身。唯同類及淨天眼者。見。於中有中。唯食香氣。在中有住時。其不善不惡中客性者。在中有位極遲。受生。不過四十九日。劑此無有緣不會者。若極善極惡中有。不論近遠。但一剎那便往受生。起顛倒心趣欲境。即第八識結生門。於胎卵二中有。見父母和合。生顛倒想。而便受生。若濕化二生中有。由先業力故。不簡近遠。染著稱情。當染香處便即受生。

Answer: According to the twenty-four dharmas not associated [with citta], intermediate existence is the single dharma of swift velocity (javanatā). Within swift velocity, there is the swift velocity of human effort. The ancient explanation says: 'swift velocity of human effort' means that when the intermediate existence body proceeds to the place where it is to receive birth, its swiftness is called the swift velocity of human effort. What is called 'intermediate' derives its name in contrast to before and after; 'existence' means that it has its body of sentience and consciousness. For this body of sentient beings of the five destinies, being after the existence of death and before the existence of birth, between the two forms, it is therefore called intermediate existence. It also takes the five karmically ripening aggregates as its substance, because, like the body of fundamental existence, it is incurred by karma. That intermediate existence body assumes the shape of the fundamental existence body that is to be born: for instance, a human intermediate existence resembles a human being, and the same holds for the five destinies. However, it is only about the size of a five- or six-year-old child; although its physical measure is small, yet its faculties are sharp and keen, like the body of fundamental existence, and it can perform various tasks. Toward its parents, it gives rise to inverted notions, generating love and aversion. This intermediate existence body is seen only by those of the same class and those with the pure divine eye. In intermediate existence, it feeds only on fragrance. When dwelling in intermediate existence, those whose nature is neutral—neither wholesome nor unwholesome—are extremely slow in the stage of intermediate existence; receiving birth takes no more than forty-nine days, within which limit none fail to meet conditions. As for an intermediate existence of extreme wholesomeness or extreme unwholesomeness, regardless of proximity or distance, in a single instant it proceeds to receive birth. Giving rise to an inverted mind, it tends toward sensory objects of desire, which is the gate through which the eighth consciousness links rebirth. In intermediate existences of womb-birth and egg-birth, seeing the union of the parents, it gives rise to inverted notions and immediately receives birth. In intermediate existences of moisture-birth and spontaneous birth, due to the power of past karma, without distinguishing near or far, becoming defiled and attached to what suits its inclination, right at the place of the defiling scent it immediately receives birth.