大方廣佛華嚴經隨疏演義鈔 71.2

71.2

疏「九十二句定不定差別」等者，疏文有二：此上標章、後「前句明」下別釋。先釋第九句，文三：初標舉論文、二釋經文、三釋論定不定義。疏「謂現作」下，疏釋經文三受之義，疏文已具。然經部師云：順現受業，其力最勝，必受生報。後報若順生受，其力稍劣，必受後受，不受現受。順後受業，其力最劣，不受現生，唯受後受，隨初熟位名順現等也。釋曰：義似有餘，或有各造，一生之業人天並造，先受人報，後受於天，豈要令其重受人耶？然此三受，略說有三因：一由於因，如於佛僧慈定滅定及無諍定，見修道中作供養者，得現樂報；於父母王等作損惱業，得現苦報。二由業體，如不動業得樂生報，五無間業得苦生報。三由行願，多福之人罪得生報，現世輕受，疾得菩提。多罪之人都無現報，以造重惡趣生報故，諸相好業皆得後報，不可一生即成佛故。又諸輪王多受後報，劫減修因，劫增受果故。

Regarding the Commentary's statement, "Distinctions between the determinate and the indeterminate in the ninety-two propositions," and so forth: the text of the Commentary has two parts: above this marks the section heading; below, beginning with "the preceding line explains," provides the specific explanation. First, it explains the ninth proposition, in three parts: first, it raises the text of the treatise; second, it explains the sūtra text; third, it explains the treatise's meaning of determinate and indeterminate. Under the Commentary's statement, "This means what is performed in the present," and so forth: the Commentary's explanation of the meaning of the three feelings in the sūtra text has already been fully provided in the Commentary's text. However, the Sautrāntika masters say: Karma whose retribution is experienced in the present life has the most superior power and must receive rebirth retribution. As for subsequent retribution: if it accords with rebirth retribution, its power is somewhat inferior, and it must receive subsequent retribution and not present retribution. Karma whose retribution is experienced in subsequent lives has the most inferior power; it is not received in the present or in the next rebirth, but only received in subsequent lives; according to the position of its first ripening, it is named "in accordance with the present," and so forth. Explanation: The meaning seems to leave something unsaid. Some people each perform different karmas: karma of one lifetime may be performed for both human and heavenly realms; if one first receives human retribution and subsequently heavenly retribution, why should one be made to receive human rebirth again? Now, these three types of experience briefly speaking have three causes: First, due to the cause: for instance, making offerings to the Buddha, the Saṅgha, or to those in the absorption of loving-kindness, the absorption of cessation, the non-contention absorption, or on the paths of seeing and cultivation, yields pleasant retribution in the present life; committing acts that harm and torment parents, kings, and so forth yields painful retribution in the present life. Second, due to the substance of the karma: such as unshakeable karma yielding pleasant rebirth retribution, and the five acts of immediate retribution yielding painful rebirth retribution. Third, due to practice and vows: a person of vast merit may have their sins incurred as rebirth retribution, receiving them lightly in the present world and swiftly attaining bodhi. A person of many sins has no present retribution at all, because performing heavy evils leads straight to rebirth retribution; all karmas producing the auspicious marks and signs receive subsequent retribution, for one cannot become a Buddha in a single lifetime. Moreover, universal wheel-turning kings mostly receive subsequent retribution, cultivating the cause during the kalpa of decrease and receiving the fruit during the kalpa of increase.