[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 14.34 # 華嚴經探玄記 14.34 華嚴經探玄記 14.34 - **Language:** Classical Chinese ### [14.34](https://indike.org/pramana/in.bauddha.taisho.1733.14.34) 第三「是菩薩知業」下明業行稠林中，亦先別、後結。別中十句：初善等者，明業能為六道因故。謂善中上者天因、中者人因、下是修羅，惡中三品三惡道因。無記非因，相對故說。又亦得有名言業義。二分別等者，自性差別，思為自性，然有三種，故名差別。謂審慮思、決定思此二在意地，未至身語名籌量時，未作故不可分別；發動思，正在身語名作業時，善惡業成名可分別。三心伴等者，方便差別。謂此業思共意識生，各為心伴，隨其善惡生已，即薰本識成種。種似能薰，故云不別生果。此釋不離也。四自然等者，盡集果差別。謂無始時業自然念念滅壞，然集果不失故。言有為作業者，釋自然滅，以是有為必無常故。因盡集者，顯功能不亡，釋集果次第。此念念滅全能引果，行道滅亦分引果，如轉重為輕等。如此非一，故云種種相次第也。五有報等者，已受果、未受果差別。謂過去生報業，現在已受，名為有報。過去後報業，現在未受，名為無報，非謂全無。六黑黑等者，對差別，謂四業相對，顯其差別。謂初二句善惡相對，後二句流無流相對。故《俱舍》第十七云「諸不善業一向名黑，染污性故。異熟亦黑，不可意故。色界善一向名白，不雜惡故。以無色界不具中有、生有二報，亦無身等三業，故不說也。欲界善業名黑白，惡所雜故。異熟亦黑白，非愛黑雜故。諸無流業名非黑白。」廣如彼說。言能盡業相者，是無流業。業起者，起賴緣故。受業法者，能納果故，論經名為正受也。七無量等者，是因緣差別。謂隨多因緣，皆能起業。八世間等者，未集已集差別。謂出世未集，世業已集。九現報等者，明三時定不定故。現作現受名為現報，次來生受名為生報，於第二生已後受者名為後報，於此三中有定不定也。十隨諸乘等，三種乘中有定不定，謂退不退也，非乘世間中易度難度為定不定故。論經於乘非乘各有定不定業可知。下結八萬等可知。 > Third, "this bodhisattva knows karma..." and so forth clarifies the dense forest of karmic practices, also first specifically and then concluding. Within the specific treatment there are ten lines: First, "wholesome," and so forth, clarifies that karma can serve as the cause for the six destinies. That is, within the wholesome, superior is the cause for heavens, middling is the cause for humans, and inferior is for asuras; within the unwholesome, the three grades are causes for the three evil destinies. The indeterminate is not a cause, but is mentioned in contrast. Moreover, it can also bear the meaning of nominal karma. Second, "differentiating," and so forth, is the distinction of intrinsic nature. Volition (cetanā) is its intrinsic nature, yet it has three kinds, hence called distinctions: deliberative volition and decisive volition—these two are in the mental ground, and when they have not yet reached body and speech are called the time of planning, and not having been enacted cannot be differentiated; moving volition is when it is directly in body and speech, called the time of creating karma, and when wholesome or unwholesome karma is completed it can be differentiated. Third, "mental companions," and so forth, is the distinction of expedients. That is, this karmic volition arises together with the mental consciousness, each acting as a mental companion; according to whether it is wholesome or unwholesome, once arisen it perfuses the fundamental consciousness to form seeds. The seeds resemble that which perfuses, hence it says "it does not produce a separate fruit." This explains non-separation. Fourth, "spontaneous," and so forth, is the distinction of the accumulation and exhaustion of fruits. That is, karma from beginningless time spontaneously perishes and is destroyed moment by moment, yet its accumulated fruit is not lost. Stating "conditioned creation of karma" explains spontaneous perishing, because being conditioned it must be impermanent. "Cause exhausting yet accumulating" reveals that its efficacy does not vanish, explaining the sequence of fruit accumulation. This moment-by-moment perishing is fully capable of leading to fruit; perishing through the practice of the path also partially leads to fruit, as in transforming heavy \[retribution\] into light, and so forth. Such \[modes\] are not single, hence called "the sequence of various characteristics." Fifth, "having retribution," and so forth, is the distinction between fruits already received and not yet received. That is, past karma to be retributed in the next life that has already been received in the present is called "having retribution." Past karma to be retributed in subsequent lives that has not yet been received in the present is called "without retribution"—this does not mean entirely lacking. Sixth, "black-black," and so forth, is the distinction of contrasts: that is, contrasting four karmas to reveal their distinctions. The first two lines contrast wholesome and unwholesome, and the latter two lines contrast outflow and outflowless. Thus the Abhidharmakośa, fascicle 17, says: "All unwholesome karma is exclusively called black, due to its defiled nature. Its maturation is also black, because it is disagreeable. Wholesome \[karma\] of the form realm is exclusively called white, because it is unmixed with evil. Because the formless realm does not possess the two retributions of intermediate existence and birth existence, and also lacks the three karmas of body, \[speech, and mind\], it is not mentioned here. Wholesome karma of the desire realm is called black-and-white, because it is mixed with evil. Its maturation is also black-and-white, because it is mixed with unappealing black. All outflowless karma is called neither black nor white." It is as fully explained there. Stating "the characteristics of karma that can exhaust \[karma\]" refers to outflowless karma. "Karma arising" means arising relying on conditions. "The dharma of receiving karma" refers to being able to take in fruit, which the Śāstra Sūtra calls "correctly receiving." Seventh, "immeasurable," and so forth, is the distinction of causes and conditions. That is, following many causes and conditions, all can give rise to karma. Eighth, "worldly," and so forth, is the distinction of not accumulated and already accumulated. That is, supramundane is not yet accumulated, and worldly karma has already been accumulated. Ninth, "present retribution," and so forth, clarifies the determinacy and indeterminacy of the three times. Creating in the present and receiving in the present is called "present retribution"; receiving in the immediately next life is called "birth retribution"; receiving in the second life and thereafter is called "subsequent retribution"; among these three there are determinacy and indeterminacy. Tenth, "according to the various vehicles," and so forth: among the three kinds of vehicles there are determinacy and indeterminacy, meaning falling back and non-retrogression; in the non-vehicle world, being easy to save or difficult to save constitutes determinacy and indeterminacy. It can be understood that in the Śāstra Sūtra there are determinate and indeterminate karmas for both the vehicles and the non-vehicle. The conclusion below regarding the eighty-four thousand, and so forth, can be understood. > — English (machine translation) (machine translation) - [Previous: 14.33](https://indike.org/pramana/in.bauddha.taisho.1733.14.33) - [Next: 14.35](https://indike.org/pramana/in.bauddha.taisho.1733.14.35) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1733.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.14.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.34](https://indike.org/pramana/in.bauddha.taisho.1733.14.34) · Pramāṇa