諸經要集 13.13

13.13

如涅槃經云。善男子。如人捨命受大苦時。宗親圍繞號哭懊惱。其人惶怖莫知依救。雖有五情無所知覺。肢節戰動不能自轉。身體虛冷暖氣欲盡。見先所修善惡報相。如日垂沒。山陵埠阜影現東移。理無西逝。眾生業果亦復如是。此陰滅時彼陰續生。如燈生闇滅。闇滅燈生。善男子。如蠟印印泥。印與泥合。印滅文成。而是蠟印。不變在泥。亦非泥出。不餘處來。以印因緣而生是文。現在陰滅中陰陰生。是現在陰終不變。為中陰五陰。中陰五陰亦非自生。不從餘來。因現陰故生中陰陰。如印印泥。印壞文成。名雖無差。而時節各異。是故我說。中陰五陰。非肉眼天眼所見。是中陰中有三種食。一者思食。二者觸食。三者意食。中陰二種。一善業果。二惡業果。因善業故。得善覺觀。因惡業故。得惡覺觀。父母交會和合之時。隨業因緣向受生處。於母生愛。於父生瞋。父精出時謂是己有。見已心悅而生歡喜。以是三種煩惱因緣。中陰陰壞生後五陰。如印印泥。印壞文成。生時諸根有具不具。具者見色則生於貪。生於貪故。則名為愛。狂故生貪。是名無明。貪愛無明二因緣故。所見境界皆悉顛倒。

As the Nirvāṇa-sūtra says: 'Good sons, when a person renounces life and undergoes great suffering, surrounded by kinsmen wailing and lamenting, that person is panicked and terrified, knowing nowhere to turn for refuge or rescue. Although having the five sensory organs, there is no conscious perception; the limbs and joints tremble, unable to move themselves; the body is hollow and cold, and the warmth is about to be exhausted. One sees the signs of retribution for good and evil previously cultivated, like the sun on the verge of setting, when the shadows of mountains, hills, and mounds shift eastward, with no reason to go west. The fruit of sentient beings' karma is also like this: when this skandha ceases, that skandha arises in succession, just as when a lamp is produced, darkness is extinguished, and when darkness is extinguished, a lamp is produced. Good sons, it is like a wax seal stamping clay: when seal and clay unite, the seal is destroyed and the impression is formed. Yet that wax seal does not transform to exist in the clay, nor does it emerge from the clay, nor does it come from another place; due to the cause and condition of the seal, this impression is produced. When the present skandha ceases, the intermediate skandhas arise. This present skandha never transforms into the five intermediate skandhas; nor do the five intermediate skandhas arise of themselves, nor do they come from elsewhere. Due to the present skandhas, the intermediate skandhas arise. Just as a seal stamps clay, the seal is destroyed and the impression formed; though the names do not differ, the times are distinct. Therefore, I say that the five intermediate skandhas are not seen by the physical eye or the divine eye. In this intermediate state, there are three kinds of food: first, food of volition; second, food of contact; third, food of consciousness. Intermediate states are of two kinds: first, the fruit of wholesome karma; second, the fruit of unwholesome karma. Due to wholesome karma, one obtains wholesome conceptual thoughts; due to unwholesome karma, one obtains unwholesome conceptual thoughts. At the time when the parents unite in intercourse, one moves toward the place of taking birth in accordance with the causes and conditions of karma. One gives rise to lust toward the mother and anger toward the father; when the father's semen is discharged, one thinks it is one's own. Seeing it, one's mind rejoices and produces delight. Due to the causes and conditions of these three afflictions, the intermediate skandhas perish and the subsequent five skandhas arise, just as a seal stamps clay: the seal is destroyed and the impression formed. When born, the sense faculties may be complete or incomplete. When complete, seeing forms, one gives rise to greed; giving rise to greed, it is called craving. Giving rise to greed due to madness is called ignorance. Due to the two causes and conditions of craving and ignorance, the realms one sees are entirely inverted.'