新華嚴經論 27.33

27.33

六可有五行經，明此位菩薩知業種種相分。如經云「又知諸業種種相」者，都言之也。所謂善、不善、無記相。善、不善可知。無記者，有二種無記：一不記善不善及昏沈睡眠，是不善無記。二三昧正受，心境俱亡，正智現前，但為眾生轉正法輪。於其自他無法正記，故云無記。相有表示、無表示相。明有表業者，或有業因、有表示。生即因，有前境可見聞覺知，由心取彼以成業種。或有業種，外無表示，由心橫念自計成業相。與心同生不離相者，明業由心起，心即是業，如境中像。業所報果是心影像，心亡境寂。因自性剎那壞而次第集果不失相者，明作業由迷自性。雖作妄業，忽起還亡。雖不常繫在前，所集果報一一不失。自非正智現前、諸業便為智用，始可脫也。有報無報相者，三界眾生及二乘并淨土菩薩，皆是有報相。一乘佛果染淨心亡，不依果報，但為隨眾生樂欲隨物現形，似如意摩尼與物同色，無自性無他性，為本來與一切眾生同其一心，任彼心所見達者，法自如是，非作用往來故。受黑黑等眾報相者，明無明業中重重作黑業故。以智為白，以識為黑。如田無量相者，舉喻明業如田中生種種草木。如業田中生種種識種苗芽甚繁，稠林故。凡聖差別相者，明是人業、是畜生業、是地獄、是餓鬼、是天業、是聲聞、是緣覺、是淨土菩薩、是一乘佛果大悲智業，此位菩薩悉能了知。現受、生受、後受相，明懸知三世受生業故。乘非乘定不定相者，外道所乘及定，并三乘出世，妄謂出世，非出世道業故，乃至八萬四千皆如實知，及佛果已來差別業皆如實知。已上明知業差別相。

Sixth, in about five lines of the sūtra, it explains the section on this bodhisattva's stage knowing the various characteristics of karma. When the sūtra states, "and further knows the various characteristics of all karma," this is stated as a whole. That is to say, the characteristics of wholesome, unwholesome, and indeterminate [karma]. Wholesome and unwholesome are easily understood. As for the indeterminate, there are two kinds of indeterminate [karma]: first, not recording wholesome or unwholesome, as well as torpor and sleep—this is unwholesome indeterminate. Second, right absorption in samādhi where mind and objects both vanish and correct wisdom appears before one, simply turning the wheel of the correct Dharma for the sake of sentient beings; regarding oneself and others, there are no phenomena to be definitively recorded, hence it is called indeterminate. The characteristics have manifest and non-manifest characteristics. Explaining manifest karma: either there is a karmic cause and there is a manifestation—birth is the cause, and there is a preceding object that can be seen, heard, sensed, or known, through which the mind grasps it to form the seeds of karma; or there are karmic seeds that have no external manifestation, where the mind's arbitrary thoughts and self-reckoning form the characteristics of karma. As for the characteristic of being born together with the mind without separating from it: this explains that karma arises from the mind, the mind itself is karma, just like an image in a mirror. The results that karma repays are reflections of the mind; when the mind vanishes, the objects become quiet. As for the characteristic that causes are destroyed in a kṣaṇa by their own nature, yet sequentially accumulate results without being lost: this explains that creating karma arises from delusion regarding one's own nature. Although one creates false karma, it abruptly arises and returns to vanishing; although it is not constantly bound before one, the accumulated fruit and retribution are not lost one by one. Unless correct wisdom appears before one and all karma becomes the function of wisdom, only then can one be emancipated. As for the characteristics of having retribution and having no retribution: sentient beings of the three realms, as well as those of the two vehicles and Pure Land bodhisattvas, all have the characteristic of having retribution. In the One Vehicle Buddha-fruit, the defiled and pure minds have vanished, and it does not rely on karmic retribution; it merely manifests forms according to the desires and joy of sentient beings and according to things, just like a wish-fulfilling maṇi jewel taking on the same color as the object, devoid of self-nature and devoid of other-nature. Because it originally shares the one mind with all sentient beings, allowing those who understand to see according to their own minds—the Dharma is naturally so, not due to an activity of coming and going. As for the characteristics of experiencing various black-black and other retributions: this explains repeatedly creating black karma amidst the karma of ignorance; wisdom is regarded as white, and consciousness is regarded as black. As for the characteristic of being immeasurable like a field: an analogy is raised to explain that karma is like various grasses and trees growing in a field; just as in a field of karma, the various sprouts of consciousness seeds grow very abundantly, like a dense forest. As for the characteristic of the distinctions between the ordinary and the noble: this bodhisattva at this stage can completely understand whether it is the karma of humans, the karma of beasts, the karma of hell, the karma of hungry ghosts, the karma of devas, the karma of śrāvakas, the karma of pratyekabuddhas, the karma of Pure Land bodhisattvas, or the karma of the great compassion and wisdom of the One Vehicle Buddha-fruit. As for the characteristics of being experienced in the present life, experienced upon birth, and experienced in subsequent lives: this explains clearly knowing in advance the karma of taking birth across the three times. As for the characteristics of vehicle and non-vehicle, determinate and indeterminate: the vehicles and dhyānas practiced by non-Buddhists, along with the three vehicles' world-transcendence falsely considered as world-transcendence, are not the karma of the path of world-transcendence; up to the eighty-four thousand, all are known as they truly are, and the differentiated karma up to the Buddha-fruit is all known as it truly is. The above explains knowing the differentiated characteristics of karma.