俱舍論記 17.90

17.90

「餘界趣處至皆具二種」者，釋後兩句。餘界、趣、處，除地獄、北洲，彼無前七善業道故，所以別除。於餘界等七善，皆通現行及成就，然有差別。謂鬼、傍生有離律儀處中業道，以依彼身無律儀故，但有處中。若於色界，唯有律儀，無處中業道。於初定中發身表業，但是妙行而非業道。三洲、欲天具有律儀、處中二種。謂三洲人，有三律儀及處中善業道。若欲界天，有道、定律儀及處中業道，無別解脫。

"In the remaining realms, destinies, and places... both kinds are fully present" explains the last two lines. 'The remaining realms, destinies, and places' excludes hell and Uttarakuru, because they lack the first seven wholesome courses of karma, which is why they are specifically excluded. In the remaining realms and so forth, the seven wholesome [courses of karma] all admit of both manifestation and attainment, yet there are distinctions. That is to say, hungry ghosts and animals have intermediate courses of karma devoid of discipline; because relying on their bodies there is no discipline, they have only the intermediate. In the form realm, there is only discipline, and no intermediate courses of karma. In the first dhyāna, physical informative karma is emitted, but it is merely wholesome conduct and not a course of karma. In the three continents and the desire heavens, both kinds—discipline and intermediate—are present. That is, humans of the three continents have the three disciplines as well as intermediate wholesome courses of karma. In the desire-realm heavens, there are path-discipline, dhyāna-discipline, and intermediate courses of karma, but no prātimokṣa discipline.