成唯識論述記 3.464

3.464

述曰：此顯所由及同法喻，捨受行相不違苦、樂二種品故，此質解也。捨受不違苦，惡業不得招；捨受不違樂，善業應不感。苦、樂自相違，善、惡之業不招於苦、樂，捨受不違二，何妨善、惡並能招，如無記法二業俱感，不違二故。不以寂靜解捨，亦通惡業感，中容之行名為捨，故通不善招。問：返詰雖然，理猶未曉，如何寂靜果，逼迫因所招？答：曰：無記既寂靜，何為惡業果。捨雖寂靜，不違二故，得為惡果，下同禪定禪之寂靜。此無所能為，故通惡業感。餘七轉識設起苦、樂，此識皆俱，以捨不違苦、樂品故。若或苦、樂俱於人、天中應不受苦果，以相違故；三惡趣中，應不受樂果，亦相違故。此中苦、樂皆是別報，故捨不違。若隨所生受便轉變，即易脫故，過失如前。

The Commentary states: This shows the reason and the parallel example. The ākāra of equanimous feeling is not contrary to the two categories of pain and pleasure; this explains the counter-interrogation. If equanimous feeling were not contrary to pain, unwholesome karma could not summon it; if equanimous feeling were not contrary to pleasure, wholesome karma should not induce it. Pain and pleasure are mutually contrary; wholesome and unwholesome karma do not summon pain and pleasure [inversely]. Equanimous feeling is not contrary to either; what prevents wholesome and unwholesome from both being able to summon it? It is like indeterminate dharmas being induced by both karmas because they are not contrary to either. Equanimity is not explained by tranquility, and it is also induced by unwholesome karma; neutral activity is called equanimity, and so it can be summoned by the unwholesome. Question: Even though there is a counter-interrogation, the principle is still not clear: how can a tranquil fruit be summoned by a tormenting cause? Answer: Since the indeterminate is tranquil, why is it the fruit of unwholesome karma? Although equanimity is tranquil, because it is not contrary to the two, it can be an unwholesome fruit; below it is the same as the tranquility of dhyāna. Because it has no active capability, it can be induced by unwholesome karma. Even if the remaining seven evolving consciousnesses give rise to pain or pleasure, this consciousness is always conjoined with them, because equanimity is not contrary to the categories of pain and pleasure. If pain and pleasure were conjoined, one in the human or deva [realms] should not experience painful fruits, because they would be contrary; in the three evil destinies, one should not experience pleasurable fruits, also because they would be contrary. Pain and pleasure here are all particular retributions; therefore equanimity is not contrary to them. If feeling shifted according to where one is born, it would be subject to shift, with the faults mentioned before.