菩薩瓔珞本業經 2.45

2.45

「佛子！我法正義而可得言善惡同一行者，有縛有解、有凡有佛。相續百劫同一行者，而不得善惡同一心。古佛常說，無相智火滅無明闇，而善惡二別。而言同一果者，亦無是處。一切善受佛果，無明受有為生滅之果。是故善果從善因生，是故惡果從惡因生，故名善不受生滅之果，唯受常佛之果。佛子！若凡夫聖人一切善，皆名無漏不受漏果。而言受漏果者，佛化眾生行善背惡故，緣因而發有為果報，非為無漏。因者無明，業受果故，是名三受三苦：苦苦、行苦、壞苦。苦受、樂受、捨受，二受善緣因果，苦受惡因果，一切皆苦無明為本。

"O Son of the Buddha! In the correct meaning of my Dharma, one may say that good and evil belong to a single practitioner—there being bondage and liberation, ordinary beings and Buddhas. Continuing for hundreds of kalpas as a single practitioner, one still cannot have good and evil in a single mind. The ancient Buddhas always taught that the fire of signless wisdom extinguishes the darkness of avidyā, and that good and evil are two distinct things. To say they have the same fruit is also incorrect. All good receives the Buddha-fruit; avidyā receives the fruit of conditioned arising and ceasing. Therefore, wholesome fruits arise from wholesome causes, and unwholesome fruits arise from unwholesome causes; thus it is said that the wholesome does not receive the fruit of arising and ceasing, but only receives the permanent Buddha-fruit. O Son of the Buddha! If all the good of ordinary beings and noble ones is called undefiled, it does not receive defiled fruits. As for saying they receive defiled fruits, it is because when the Buddha transforms sentient beings to practice good and turn away from evil, conditioned retribution arises due to causes, which is not undefiled. The cause is avidyā, and karma receives the fruit; these are called the three feelings and three sufferings: the suffering of suffering, the suffering of conditioning, and the suffering of change. Painful feeling, pleasant feeling, and neutral feeling: the two feelings [pleasant and neutral] are conditioned fruits of good causes, while painful feeling is the fruit of evil causes; all are suffering, with avidyā as their root."} ] ,