俱舍論疏 8.67

8.67

論「有謂善、染至無覆無記」，答也。謂善、染、外器、中有，此之四法是三界攝，非五趣也。《正理論》云「善、染、無記，有情、無情及中有等，皆是界性。」言「趣體唯攝無覆無記」者，唯異熟生為趣體故。由此已釋趣唯有情，無情中無異熟生故（言異熟生者，簡一切無情，及有情中除異熟生自餘諸法，中有雖是異熟生法，非是五趣，無趣義故）。

On the Śāstra's statement: "There are those that are good, defiled ... non-obscured and neutral": this is the reply. That is to say: good, defiled, the external physical world, and the intermediate existence—these four phenomena are subsumed under the three realms, but are not the five destinies. The *Nyāyānusāra* says: "Good, defiled, neutral, sentient beings, insentient things, intermediate existence, and so on are all of the nature of realms." In saying "the essence of a destiny subsumes only the non-obscured and neutral", this is because only that which is born of maturation (*vipākaja*) constitutes the essence of a destiny. By this it has already been explained that destinies consist only of sentient beings, because among insentient things there is nothing born of maturation (the phrase "born of maturation" excludes all insentient things, and among sentient beings excludes all other phenomena besides what is born of maturation; although intermediate existence is a phenomenon born of maturation, it is not of the five destinies, having no meaning of destiny).