大般涅槃經疏 28.25

28.25

「我或時說」下，第十五爭論明五有六有。餘部多說五道，唯犢子部說有六道，《釋論》亦言有六。然修羅一道，《婆娑》二釋：一云天攝、二云鬼攝。言一有者，通是一有為。私謂：通是二十五有中一有。所言通者，如下三趣亦只通為一有，不同人天各離為多有，即人四、天十七。二即因果善惡。三即三界。四即四生。五即五道。六即六道。七即七識處，河西云：色無色足五道為七。八即八福，河西云：色無色足六道為八福。此不應然，三塗云何是福？九即九眾生，居二十五有等。河西云：九即八禪及欲界。

From "I at times have spoken of" below, this is the fifteenth debate, clarifying five realms of existence or six realms of existence. The other schools mostly speak of five destinies; only the Vātsīputrīyas speak of six destinies; the *Mahāprajñāpāramitā-śāstra* also says there are six. However, regarding the single destiny of the asuras, the *Vibhāṣā* gives two interpretations: one says they are subsumed under the devas, and the second says they are subsumed under the pretas. As for "one existence," it comprehensively refers to a single conditioned realm. I personally say: it comprehensively refers to one existence among the twenty-five realms of existence. What is meant by "comprehensively" is that, as the three lower destinies are also merely comprehensively counted as one existence, they are unlike humans and devas, which are each differentiated into multiple existences—namely, four for humans and seventeen for devas. "Two" refers to cause and effect, wholesome and unwholesome. "Three" refers to the three realms. "Four" refers to the four forms of birth. "Five" refers to the five destinies. "Six" refers to the six destinies. "Seven" refers to the seven stations of consciousness; Héxī says: form and formless added to the five destinies make seven. "Eight" refers to the eight merits; Héxī says: form and formless added to the six destinies make eight merits. This should not be so; how could the three evil destinies be merits? "Nine" refers to the nine abodes of sentient beings, residing in the twenty-five realms of existence, and so forth. Héxī says: nine refers to the eight dhyānas and the desire realm.