俱舍論記 15.149

15.149

「或復彼樂至應知亦爾」者，第三釋，約能受釋順。或說彼樂是業所受，由業感樂，樂果起時，業因是能受，樂果是所受。此即能受順所受，故名為順受。如順浴散，浴謂沐浴，散謂豆麵類等，散順浴故名順浴散。此亦應然，業順樂受，故名順樂受業。如順樂受業既作三釋，順苦受業、順不苦不樂受業應知亦爾。

Regarding "Or, again, that pleasure ... should be understood to be likewise," this is the third explanation, which explains 'conducive' in terms of that which experiences. Alternatively, it is said that that pleasure is experienced by the karma: because karma brings about pleasure, when the pleasant result arises, the karmic cause is that which experiences, and the pleasant result is that which is experienced. This means that that which experiences accords with that which is experienced, and hence it is called 'conducive to experience.' It is like bath-powder (snāna-cūrṇa): 'bath' means bathing, and 'powder' refers to bean flour and the like; because the powder conforms to the bath, it is called bath-powder. This should be the same here: the karma accords with pleasant feeling, so it is called karma conducive to pleasant feeling. Just as three explanations have been made for karma conducive to pleasant feeling, karma conducive to painful feeling and karma conducive to neither-pain-nor-pleasure should be understood to be likewise.