仁王護國般若波羅蜜多經疏 1.256

1.256

Commentary: This clarifies the causes and fruits of sentient beings in the three realms. "All sentient beings" excludes non-sentient beings. "The dharmas of the aggregates, sense-bases, and elements" are the bases of karma. As for "their creation of meritorious, non-meritorious, and immovable actions and so forth," as the Mahāprajñāpāramitā Sūtra says: "First, meritorious karma; second, non-meritorious karma; third, immovable karma." Wholesome karma of the desire realm is called meritorious karma, because this karma can bring about agreeable fruits among humans and devas. Unwholesome karma of the desire realm is called non-meritorious karma, because it harms and distresses sentient beings, bringing about disagreeable fruits in the three evil destinies. Karma of the form and formless realms is called immovable karma, because it can bring about the immovable fruits of those stages. If so, why does the Abhidharmakośa-bhāṣya say: "As the World-Honoured One said, in the stage of the first dhyāna there is the movement of examination and investigation; in the second dhyāna there is the movement of the sensation of joy; in the third dhyāna there is the movement of the sensation of pleasure"? Why is it called immovable? Answer: As that verse says, it is because in relation to the location of its own stage, the karma and fruit do not move. Although the lower three dhyānas have the movement of afflictive faults, when spoken of in terms of location, the karma and fruit are immovable. For example, karma of the first dhyāna brings about the fruit of the first dhyāna; karma belonging to the location of the first dhyāna cannot be diverted to be experienced in the location of the second dhyāna. Because the location of karma and fruit is fixed, the name "immovable" is established. This differs from the desire realm, where there is karma of devas and so forth that, due to other conditions, can be diverted to be experienced in a different place among humans and so forth, and is therefore called movable karma. "Both cause and fruit exist": as clarified above, the creation of karma and the retribution of fruit all exist. From here, the second [part] clarifies the existence of the three vehicles.