俱舍論記 15.45

15.45

「得餘無表至諸福業事」者，此下釋後兩句。得餘處中無表由三種因：一者由田，田非一故，名曰諸田。謂於如是諸福田所施園林等，彼善無表初施便生。如說七有依諸福業事，此中且據善處中說，理亦於田有不善、處中。謂於田所作罝網等，不善無表初作便生。由願不同，故罝網等與不律儀罝弶等別。所以得知通不善者？故下文捨處中中云「四由事物斷壞故捨。事物者何？謂所捨施寺、舍、敷具、制多、園林，及所施為罝網等事。」應知田名攝法寬故，故下論云「田異，由趣苦、恩德有差別。又應知彼處中善、惡業道雖心微劣，由田力故亦發無表。」

Regarding the passage "Obtaining the remaining non-manifest... various meritorious works": below this, the latter two lines are explained. Obtaining the remaining intermediate non-manifest karma is due to three causes. First, due to the field: because fields are not singular, they are called "various fields". That is, when giving parks and so forth to such merit fields, that wholesome non-manifest karma arises upon the initial giving. As it is said regarding the seven bases of meritorious works, here it is provisionally explained in terms of the wholesome intermediate; in principle there is also unwholesome intermediate with respect to fields. That is, setting nets and traps at a field, unwholesome non-manifest karma arises upon initially setting them. Due to differing aspirations, nets and traps here differ from the snares and traps of non-restraint. How is it known that it extends to the unwholesome? Therefore, the text below regarding discarding intermediate karma states: "Fourth, discarded due to the destruction of the material object. What is a material object? It refers to donated monasteries, dwellings, bedding, caityas, and parks, as well as traps and nets that have been set up." One should know that the term "field" is broad in its scope of inclusion; hence the treatise below says: "Fields differ, having distinctions according to destinies, suffering, and beneficent qualities. Furthermore, one should know that although the mind of those intermediate wholesome and unwholesome courses of action is weak, due to the power of the field it also generates non-manifest karma."