俱舍論記 3.93

3.93

「眼等八根至善業引故」者，此即約趣明善、惡異熟。八根，謂七色根、命根。善趣，謂天、人。惡趣，謂三惡趣。眼等八根，善趣是善異熟，惡趣是惡異熟。意根於善趣中，若與喜、樂、捨相應，是善異熟；若與苦根相應，是惡異熟。於惡趣中，若在傍生、鬼趣，如善趣說，是俱異熟；若在地獄，唯苦相應，是惡異熟，無善異熟。據總相說，故言惡趣通二。喜、樂、捨根，隨人、天、傍生、鬼趣是善異熟，唯善感故，地獄中無善業果故。問：喜、樂善感相顯可知。捨是中庸，何故不通善、惡業感耶？解云：捨行微細，順於善故，故唯善感。又〈業品〉中問感捨受業云「此業為善？為不善耶？是善而劣。」又云「惡唯感苦受。」由此故知，捨唯善感。苦根隨在人、天善趣及三惡趣，是惡異熟，非可愛果故。「於善趣」下，通伏難。伏難云：眼等八根，若在善趣是善異熟者，善趣二形云何是善？今牒通云：於善趣中有二形者，唯二根所依處所，是不善業招，非感根體，以彼二根身根攝故、善趣色根善業引故。

Regarding "The eight faculties beginning with the eye ... because they are drawn by wholesome karma": this explains wholesome and unwholesome fruitions in terms of the destinies. The eight faculties refer to the seven material faculties and the life faculty. The wholesome destinies refer to gods and humans. The unwholesome destinies refer to the three miserable destinies. The eight faculties beginning with the eye are wholesome fruitions in the wholesome destinies and unwholesome fruitions in the unwholesome destinies. The mind faculty in the wholesome destinies is a wholesome fruition when associated with joy, pleasure, or equanimity; when associated with the faculty of pain, it is an unwholesome fruition. In the unwholesome destinies, if in the animals or ghosts, it is as stated for the wholesome destinies: it is a fruition of both. If in the hells, being associated only with pain, it is an unwholesome fruition and there is no wholesome fruition. Stated according to the general characteristic, it is therefore said that the unwholesome destinies admit of both. The faculties of joy, pleasure, and equanimity are wholesome fruitions across the human, divine, animal, and ghost destinies, because they are caused only by the wholesome, and there is no result of wholesome karma in the hells. Question: The characteristics of joy and pleasure being caused by the wholesome are evident and readily known; equanimity is neutral, so why is it not caused by both wholesome and unwholesome karma? Explanation: The mental movement of equanimity is subtle and accords with the wholesome; therefore, it is caused only by the wholesome. Furthermore, in the "Karma-nirdeśa" it is asked regarding karma that brings about the feeling of equanimity: "Is this karma wholesome or unwholesome? It is wholesome, but inferior." It also says: "Unwholesome [karma] brings about only the feeling of pain." Hence one knows that equanimity is caused only by the wholesome. The faculty of pain, across the wholesome destinies of humans and gods and the three unwholesome destinies, is an unwholesome fruition, because it is not a desirable result. From "In the wholesome destinies" onward, an implicit objection is resolved. The implicit objection states: If the eight faculties beginning with the eye are wholesome fruitions when in the wholesome destinies, how can hermaphrodites in wholesome destinies be wholesome? Now, citing and resolving it, the text says: For those who have two sexual organs in wholesome destinies, it is only the physical location on which the two faculties depend that is brought about by unwholesome karma, not that the substance of the faculties is caused [by it], because those two faculties are subsumed under the body faculty, and material faculties in wholesome destinies are drawn by wholesome karma.