法苑珠林 72.11

72.11

如婆沙論說云。此欲界之中具攝六趣。色無色界各攝天趣少分。所以別者。以此欲界是亂地故。眾生雜惡起業不純。或善或惡。以不同故。隨業受報。有多差別。上之二界唯是定地。眾生沈靜起業亦純。是故無有多趣差別。問曰。四生六趣相攝云何。答曰。如毘曇中說。天及地獄。一向化生。鬼趣唯二。謂胎及化。人及畜生。各具四生。故此論問云。為生攝於趣為趣攝於生。即自答云。

As stated in the Vibhāṣā-śāstra: 'Within this desire realm, the six destinies are completely subsumed. The form and formless realms each subsume a small portion of the heavenly destiny. The reason for this distinction is that because this desire realm is a state of distraction, sentient beings mingle in evil and their initiation of karma is not pure; it is either wholesome or unwholesome, and because of this difference, they receive retribution according to their karma, with many distinctions. The upper two realms are solely states of concentration; sentient beings are calm and still, and their initiation of karma is also pure; therefore there are no distinctions of multiple destinies.' Question: 'How do the four forms of birth and the six destinies mutually subsume each other?' Answer: 'As stated in the Abhidharma: heaven and hell are exclusively apparitionally born; the destiny of hungry ghosts has only two, namely womb-born and apparitionally born; humans and animals each possess all four forms of birth. Therefore this treatise asks: "Does birth subsume destiny, or does destiny subsume birth?" It then answers itself:'