俱舍論記 19.166

19.166

「論曰至至彼定無故」者，釋第一句。上界諸惑皆唯無記，以染污法中若是不善，有苦異熟果；上二界無，他逼惱因緣決定無故。說彼無果，顯因亦無。又《正理》云「色、無色界一切隨眠，四支、五支定所伏故，無有勢力招異熟果，故彼皆是無記性攝。」又《婆沙》云「若法是無慚、無愧自性，與無慚、無愧相應，是無慚、無愧等起等流果者，是不善。色、無色界煩惱不爾，故是無記（廣如彼說）。」

As for "The treatise says ... because [the causes] are definitely absent there": This explains the first line. All afflictions of the upper realms are exclusively indeterminate, because among defiled dharmas, if something is unwholesome, it has painful vipāka fruit; in the upper two realms there is none, because causes and conditions of tormenting others are definitely absent there. In stating that there is no fruit there, it shows that the causes are also absent. Furthermore, the *Nyāyānusāra* says: "All anuśayas of the form and formless realms, because they are subdued by the concentrations of four or five limbs, lack the power to bring about vipāka fruit; therefore, they are all subsumed under the indeterminate nature." Furthermore, the *Mahāvibhāṣā* says: "If a dharma has shamelessness (ahrīkatā) and recklessness (anapatrāpya) as its intrinsic nature, is associated with shamelessness and recklessness, or is the originating or out-flowing fruit of shamelessness and recklessness, it is unwholesome. The afflictions of the form and formless realms are not like this, and therefore they are indeterminate (as explained extensively there)."