俱舍論頌疏論本 13.7

13.7

釋曰：初句總答，次句明二業，下兩句明三業。世別由業生者，世間差別由業所生，非自在天及大梵王為一因主，作先覺因，生諸世間。外道計天先起欲觀，欲受用境，名先覺因，能生世間，此虛計也。業有善惡，果分淨穢，人中善業惡所陵雜，以雜業故感身不淨，感外資具欝金、栴檀甚可愛樂。諸天善業惡不能雜，名為純業，以業純善，所感內外二事俱妙。

The commentary explains: The first line gives the general answer, the next line explains the two karmas, and the lower two lines explain the three karmas. 'The varieties of the world are born of karma': the distinctions of the world are produced by karma; it is not that Īśvara and Mahābrahmā act as a single primary cause, serving as the cause of antecedent consciousness to produce the worlds. Tīrthikas postulate that a deva first generates a desire to perceive, wishing to enjoy objects, which is called the cause of antecedent consciousness that can produce the world; this is a false imputation. Karma is good or bad, and its fruits are divided into pure and impure. Among humans, good karma is mingled and corrupted by evil karma; because of mixed karma, they bring about an impure body, but bring about external requisites such as saffron and sandalwood that are most delightful. The good karma of devas cannot be mingled with evil; it is called pure karma. Because their karma is purely good, the internal and external results brought about are both wonderful.