大方廣佛華嚴經隨疏演義鈔 70.42

70.42

疏「初一因」者，此即對果明業。疏文有二：先通三性感五趣果、後唯善惡。今初，引業唯善惡者，《俱舍．業品》云「一業引一生，多業能圓滿。」釋云：引業謂總報業，但由一業唯引一生。若許一業能引多生，時分定業應成雜亂。若此一生多業所引，應眾同分分分差別，以業果別故。注云「分分差別者，謂數死數生。多業能圓滿者，別報業也。謂一生身圓滿莊嚴，許由多業。譬如畫師先以一色圖其形狀，後填眾彩。一色圖形喻引業一，後填眾彩喻滿業多。是故雖同稟人身，於其中間有支體色力莊嚴缺減。」

Regarding "The first one is cause" in the commentary: this clarifies karma in relation to the fruit. The text of the commentary has two parts: first, pervasion through the three natures leading to the fruits of the five destinies; second, only wholesome and unwholesome. In the first part, concerning impelling karma being only wholesome and unwholesome, the 'Karma Chapter' of the Kośa states: "One karma impels one rebirth; multiple karmas are able to complete [it]." The explanation states: Impelling karma refers to the karma of total retribution; only a single karma impels a single rebirth. If it were allowed that a single karma could impel multiple rebirths, the determinate karma of temporal divisions would become disordered. If this single rebirth were impelled by multiple karmas, the nikāya-sabhāga (generic similarity) would have parts that differ, because karmic fruits differ. The note states: "Parts that differ means dying repeatedly and being reborn repeatedly. Multiple karmas being able to complete [it] refers to the karma of particular retribution. That is, the complete ornamentation of a single lifetime's body is admitted to be due to multiple karmas. For instance, a painter first outlines the shape with a single color, and afterward fills it with many pigments. The single color outlining the shape illustrates the single impelling karma; afterward filling it with many pigments illustrates the multiple completing karmas. Therefore, although equally endowed with a human body, within it there are deficiencies and reductions in limbs, complexion, strength, and ornamentation."