法苑珠林 97.40

97.40

又俱舍小乘師有四釋不同。一說極促時死已即受陰生。二說得住七日。七日滿已。處中有不限時節。三說得住四十九日生緣未具。死已更受。亦不限時節。四說隨受生緣。乃至經劫住不命終。第五依瑜伽論云。若未得生緣極七日住。死而復生。乃至七七日受死生。自此已後決得生緣。此與前四皆不同也。

Furthermore, the Hīnayāna masters of the Kośa have four different explanations: One says that for an extremely brief time, having died one immediately receives the aggregates of birth. The second says that it can remain for seven days; when the seven days are completed, its stay in intermediate existence has no limit of time. The third says that it can remain for forty-nine days; if the conditions for rebirth are not yet complete, having died it receives it again, also without a limit of time. The fourth says that according to the conditions for taking rebirth, it remains even throughout a kalpa without ending its life. Fifth, according to the Yogācārabhūmi-śāstra: If it has not obtained the conditions for birth, it stays for at most seven days; dying and being reborn again, it undergoes death and birth for up to seven times seven days; after this, it definitely obtains the conditions for birth. This differs from all four preceding views.