法苑珠林 97.38

97.38

又瑜伽論云。云何生我愛無間已生故。無始樂著戲論。因已熏習故。淨不淨業因已熏習故。彼所依體。由二種因。增上力故。從種子。即於是處中有異熟無間得生。死時如稱兩頭低昂時等。而此中必具諸根造惡業者。所得中有如黑𦏌光。或陰暗夜作善業者。如白衣光。或晴明夜。俱舍論云。此中有具足五根。金剛等所不能礙。須彌山下金剛中有蝦蟇。於中受生。中有細色金剛。不能礙之。有天眼者。能見此事。重舉所聞事證。曾聞人說。燒鐵令熱。破之見蟲。

Furthermore, the Yogācārabhūmi-śāstra says: How does self-love arise? Because [self-love] has arisen uninterruptedly; because the cause of beginningless delight in and attachment to conceptual proliferation has been habituated; and because the cause of pure and impure karma has been habituated. Due to the predominant power of those two kinds of causes, from the seeds of that bodily support, right at that place the intermediate-existence ripening immediately arises without interruption, at the time of death like the rising and falling of the two ends of a balance scale. And this intermediate existence must possess all faculties. For those who perform evil karma, the intermediate existence obtained is like the light of black fleece or a dark, overcast night. For those who perform good karma, it is like the light of white cloth or a clear, bright night. The Kośa-śāstra says: This intermediate existence is fully endowed with the five faculties; diamond and the like cannot obstruct it. Under Mount Sumeru, in the midst of diamond, there are toads that take rebirth therein; the intermediate existence has subtle form, which diamond cannot obstruct. Those with the divine eye can see this matter. To re-cite an event heard as evidence: I once heard someone say that when iron was heated until red-hot and broken open, an insect was seen inside.