俱舍論頌疏論本 8.20

8.20

有情非中有者，五趣唯是有情數攝，體非中有。趣是所往，中有是能往，故中有非趣也。《施設足論》作如是說：「四生攝五趣，非五趣攝四生。不攝者何？所謂中有（解云：中有是化生，故四生攝，是能往故，不是趣攝也）。」上來所明五趣不通善、染、外器、中有，明知界寬趣狹，以彼善、染、外器、中有，三界攝故。由此理故，若是趣體，必是界攝，自有是界而非是趣，謂善、染等。

"They are sentient beings, not intermediate existences": the five destinies are subsumed only under the category of sentient beings; their essence is not the intermediate existence. The destiny is that to which one goes, and the intermediate existence is that which goes; therefore the intermediate existence is not a destiny. The Prajñaptipādaśāstra speaks thus: "The four modes of birth subsume the five destinies, but the five destinies do not subsume the four modes of birth. What is not subsumed? Namely, the intermediate existence. (Explanation: the intermediate existence is apparitional birth, hence subsumed under the four modes of birth; being that which goes, it is not subsumed under destiny.)" What has been clarified above—that the five destinies do not extend to the wholesome, the defiled, the external receptacle, or the intermediate existence—clearly shows that realm is broad while destiny is narrow, because those wholesome, defiled, external receptacle, and intermediate existence factors are subsumed under the three realms. By this reasoning, whatever is the essence of a destiny must be subsumed under a realm, whereas there are things that belong to a realm but are not a destiny, namely the wholesome, the defiled, and so forth.