法苑珠林 69.16

69.16

'As for the second intermediate existence: if a person of Jambudvīpa ends their life to be born in Uttarakuru, they see the delightful colour of a fine, soft red cloth. They instantly conceive a greedy mind, grasp it with their hands, and raise their hands to gather it in, like gathering empty space; the relatives say that both hands are grasping at empty space. There is also a wind blowing: if this sick person is in the cold of winter, a warm wind comes to blow on them, removing their suffering from cold; if in the heat of summer, a cool wind comes to blow on them, removing the sweltering steam and making their heart joyful. Because the mind is focused on this, they do not hear the sounds of wailing and weeping. If their mind is stirred and agitated, and they hear those sorrowful sounds, the wind blows them to be born in a different place; therefore, when relatives weep and wail at the point of death, it is a very great hindrance. If there is no hindrance, they are born in Uttarakuru. In the intermediate stage, wholesome signs appear in succession: they see a pond of blue lotuses, filled with wild geese, ducks, and mandarin ducks. They immediately run toward it, enter into it to play, and wish to enter the mother's womb. Coming out from the flower pond, they walk upon the dry land and see their parents united in lustful defilement. Due to the impurity, with inverted perception they see their father's body to be a gander and the mother to be a goose. If to be born as a male, he sees his own body as a gander; if to be born as a female, she sees her own body as a goose. If to be born as a male, an obstruction arises toward the father, and desire arises toward the mother; if to be born as a female, desire arises toward the father, and an obstruction arises toward the mother. This is called the second intermediate existence of being born in Uttarakuru.'