諸經要集 19.70

19.70

第三壽量長短者。俱舍論云。若不定生處於餘處。此道中皆得受生。譬如牛於夏時欲事偏多。狗於秋時。熊於冬時。馬於春時。野干等欲事無時。是時此眾生應生牛中。若非夏時則生野牛中。若應生狗中。非時則生野干中。又俱舍小乘師。有四釋不同。一說促時死已即受陰生。二說得住七七日滿已處中有。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。

Third, concerning the length of lifespan: The Abhidharmakośa-śāstra states that if one's place of birth is not fixed in one realm, one may take birth in any other place within this destiny. For example, cattle have a preponderance of sexual desire in the summer; dogs in the autumn; bears in the winter; horses in the spring; while jackals and the like have sexual desire at no fixed season. If at that time a sentient being is due to be born among cattle, but it is not the summer season, he is born among wild cattle. If he is due to be born among dogs, but it is not the season, he is born among jackals. Furthermore, the Hīnayāna masters of the Kośa offer four differing explanations: The first says that after dying in this short period, one immediately takes birth in the skandhas. The second says that one can abide for seven times seven days, and once that is completed one remains in the intermediate state with no limit to the period. The third says that one can abide for forty-nine days; if the conditions for rebirth are not yet complete, after dying one takes it up again, also without limit of time. The fourth says that depending on the conditions for rebirth, one may abide even for an eon without ending one's life. Fifth, relying on the Yogācārabhūmi-śāstra, it says: If one has not yet obtained the conditions for birth, one abides for a maximum of seven days; dying and being reborn again, one undergoes death and birth for up to seven times seven days; after this, one definitely obtains the conditions for birth. This is different from the previous four.