大般涅槃經疏 28.13

28.13

「善男子我於經中」下，第三有中陰無中陰爭論。《婆沙》云「育多提色婆說地受生定有中陰，毘婆闍婆云定無中陰，薩婆多亦言定有，論家亦云有。舉業利鈍如𥎞矛離手，惡業強者直入地獄，善業強者徑生人天，並無中陰。」文中前說定有，有三復次；後說定無，有四復次。若說有中陰，即有六有。又六有者，只是六道。佛為帝釋別開修羅，修羅只是鬼道，則但五而不六。

From “Good son, in the sūtras I…” below, the third dispute concerns the existence or non-existence of the intermediate existence (antarābhava). The Mahāvibhāṣā states: “Yuktidarśin says that for taking birth in the realms there is definitively an intermediate existence; the Vibhajyavādins say there is definitively no intermediate existence; the Sarvāstivādins also say it definitively exists; treatise masters also say it exists. Citing the sharpness or dullness of karma, like a thrown spear leaving the hand: those with strong evil karma go straight into hell, while those with strong wholesome karma go directly to be born among humans or gods; both have no intermediate existence.” In the text, it first speaks of definitive existence, which has three iterations; afterwards it speaks of definitive non-existence, which has four iterations. If one speaks of an intermediate existence, there are six existences. Furthermore, the six existences are simply the six destinies. The Buddha specially differentiated the asuras for Śakra, but asuras are simply part of the ghost destiny; thus there are only five, not six.