俱舍論疏 8.83

8.83

The commentary states: "Some say it is definitely determinate... also extends to nourishment," presenting divergent explanations. Among these three explanations, the second is correct. The *Nyāyānusāra* says: "Because it is solely born of maturation, and also because there is no error." If it extended to nourishment, then if a body abiding in the desire realm cultivates and attains the divine eye, it would be of the nature of nourishment, and destinies would be confounded. The *Nyāyānusāra* says: "Having thus explained the essence of the destinies in general, next the names of each individual destiny should be explained. *Nara* means human; *ka* means evil. Humans commit much evil and fall headlong into it; on this account it is called the naraka destiny (with many explanations). As for animals (*tiryañc*), it is because that destiny's bodies mostly exist horizontally, or because in that destiny there can be a small portion that walk horizontally (with many explanations). As for hungry ghosts (*preta*), it is because they have much yearning to sustain themselves (with many explanations). Humans (*manuṣya*), it is said because they have much contemplation (*manana*); hence they are called humans (with many explanations). Gods (*deva*), it is said because they are exalted, their spiritual power is sovereign, and they are prayed to by the multitude; hence they are called gods. As for asuras, they are subsumed under the ghost destiny. When Śakra, lord of the gods, says they were originally gods, these are flattering and crooked words. If one asserts that because they fight with gods they are also called gods, then King Māndhātṛ, having defeated the asuras and fought with the gods, should also be a god. If one asserts that because they intermarry with gods they are called gods, the great Kinnara king Druma had a graceful daughter named Manoramā, whom the Bodhisattva Sudhana took as his wife; the Kinnara king should then also be a human. That they are called gods on account of their superior majesty is also not a valid proof, for we have heard that King Māndhātṛ's majesty was superior to that of the gods. Although Nanda, Upananda, and others are animals, their majesty and sovereignty surpass the hosts of gods. Therefore, asuras are subsumed solely under the ghost destiny and are not a sixth destiny, as no sūtra has ever said so (with many explanations)." Some say the destinies may have mixed essences, because different destinies serve as causes for one another to give birth to offspring, as in the case of the fish-bodied one and the sage Ekaśṛṅga (*Rṣyaśṛṅga*), of which myriad kinds have been handed down from antiquity: one body belonging to two destinies, hence there is mixture. The *Nyāyānusāra* refutes this, saying: "Their statement is incorrect. A destiny is determined by one's own karma, whereas the conditions for its birth are diverse. Just as Āmrapālī was born conditioned by a tree, and the Gautama clan arose conditioned by sunlight, so being conditioned by one another is not proof of a mixture of causes. As for the sage Ekaśṛṅga, the fish-bodied ones, and so on, although their forms differ due to variations in completing karma, they are in truth humans; hence destinies are not mixed. As for the differences between causes and results in remaining karmic responses, they will be extensively differentiated in the examination of karma."