法苑珠林 72.25

72.25

如新婆沙論云。中有有多名。或名中有。或名健達縛。或名求有。或名意成。問何名中有。答居死有後在生有前。二有中間有自體起。問何故中有名健達縛。答以彼食香而存濟。此名唯屬欲界中有。問何故中有名求有耶。答於六處門求生有故。問何故中有復名意成。答從意生故。謂諸有情。或從意生。或從業生。或從異熟生（舊名果報）或從婬欲生。從意生者。謂劫初人及諸中有。色無色界并變化身。從業生者。謂諸地獄。如契經說。地獄有情。業所繫縛。不能免離。由業而生。不由意樂。從異熟生者。謂諸飛鳥及鬼神等。由彼異熟勢輕健故。能飛行空。或壁障無礙。從婬欲生者。謂六欲天及諸人等。諸中有身。從意生者故。乘意行故。名為意成（舊名中陰）次依婆沙論。問中有諸根具不具者。答一切中有皆具諸根。初受異熟必圓妙故。有說。不具者。如印印物像現。如是中有趣本有故。如本有時有根不具。此中初說於理為善。謂中有位於六處門。遍求生處根必無缺。此說眼等非男女根。色界中有無彼根故。欲界中有彼亦不定。當受卵胎二類生者。住有位有男根。至卵胎中方有不具。若不爾者。應無當受卵胎生義。問諸趣中有行相云何。答地獄中有頭下足上而趣地獄。故伽他言。

As the New *Vibhāṣā-śāstra* says: The intermediate existence has many names: it is called "intermediate existence" (antarābhava), or called "gandharva", or called "seeking existence", or called "mind-made". Question: Why is it called "intermediate existence"? Answer: It abides after the existence of death and before the existence of birth; between the two existences, its own entity arises. Question: Why is intermediate existence called "gandharva"? Answer: Because it sustains itself by feeding on fragrance (gandha). This name belongs solely to the intermediate existence of the desire realm. Question: Why is intermediate existence called "seeking existence"? Answer: Because it seeks birth-existence through the gates of the six sense-bases. Question: Why is intermediate existence also called "mind-made"? Answer: Because it is born from the mind. That is, sentient beings are either born from mind, born from karma, born from maturation (formerly called "karmic retribution"), or born from sexual desire. Those born from mind refers to humans at the beginning of the kalpa, all intermediate existences, the form and formless realms, and transformationally created bodies. Those born from karma refers to the hells; as the sūtras say, beings in the hells are bound by karma and cannot escape, taking birth by karma and not by mental intention. Those born from maturation refers to flying birds, ghosts, and spirits, who, because the force of their maturation is light and agile, can fly through the sky or pass through walls without obstruction. Those born from sexual desire refers to the six heavens of the desire realm, humans, and the like. Because the bodies of all intermediate existences are born from mind and move by riding upon the mind, they are called "mind-made" (formerly called "intermediate shade"). Next, relying on the *Vibhāṣā-śāstra*, it is asked: Are the sense faculties of intermediate existence complete or incomplete? Answer: All intermediate existences are complete in their faculties, because when first receiving maturation, they must be perfect and subtle. Some say they are incomplete: just as an image appears when a seal imprints an object, so too intermediate existence proceeds toward the fundamental existence; therefore, just as in the fundamental existence some faculties are incomplete, [so here]. Among these, the first explanation is rationally superior: in the stage of intermediate existence, seeking a place of birth everywhere through the gates of the six sense-bases, its faculties must have no deficiency. This refers to the eyes and other [cognitive faculties], not the male or female faculties, because the intermediate existence of the form realm lacks those faculties; and in the intermediate existence of the desire realm, those are also variable. Those destined to take birth in the two classes of egg-born and womb-born possess the male faculty while abiding in the existence-stage; only upon entering the egg or womb are they sometimes incomplete. If this were not so, there would be no meaning to being destined to take birth as egg-born or womb-born. Question: What are the modes of movement of the intermediate existences of the various destinies? Answer: The intermediate existence of the hells heads toward the hells with head down and feet up. Therefore the gāthā says: