宗鏡錄 47.29

47.29

答。論云。捨受不違善惡品故。如無記法。善惡俱招。釋云。無記既寂靜。何為惡業果。捨雖寂靜。不違二故。得為惡果。不同禪定寂靜。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。若或苦樂不俱。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。皆是別招。故捨不違。

Answer: The treatise says: 'Because equanimity feeling does not conflict with wholesome or unwholesome categories, like indeterminate dharmas, it is invoked by both wholesome and unwholesome.' The commentary explains: 'Since the indeterminate is quiescent, why is it the fruition of unwholesome karma? Although equanimity is quiescent, because it does not conflict with either [wholesome or unwholesome], it can serve as an unwholesome fruition. It is not like the quiescence of dhyāna; this [consciousness] has no active agency, and so it extends to being induced by unwholesome karma. Even if the remaining seven evolving consciousnesses give rise to suffering or pleasure, this consciousness is concurrent with all of them, because equanimity does not conflict with the categories of suffering and pleasure. If suffering and pleasure were not concurrent, then among humans and devas one would not receive the fruition of suffering, because they would conflict; and in the three bad destinies, one would not receive the fruition of pleasure, because they would likewise conflict. Here, suffering and pleasure are each induced separately; therefore equanimity does not conflict with them.'