大般涅槃經義記 9.75

9.75

上來破邪，下顯正義。先舉二業，次列兩名，「定以不定」。業別有八，相從為四，要攝唯二。所言八者，現報業中定得果者以之為一，不定得者復以為一，生報、後報各有此二，通合為六。不定繫屬三時業中定得果者以之為一，不定得者復以為一，通前為八。相從四者，就前定屬三時業中定得果者合之為一，名時報俱定。彼三時中不定得者合之為一，名為時定而報不定。此為二也。就前不定三時業中定得果者說以為一，名為報定而時不定。就前不定三時業中不定得者復以為一，名為時報二俱不定，通善為四。要攝二者，於前四中時報俱定及彼報定而時不定相從為一，名為定業，受報定故。於前四中時報不定及彼時定而報不定相從為一，名不定業，報不定故。故今說為定以不定。下辨其相，文別有四：一略明定；二「智者善根深固難」下，略明不定；三從「菩薩無地獄」下，重明前定；四「若業不得三種報」下，重明不定。就初段中先辨定業，「若定心」下出定業體。前中，先明時報俱定。「定業有二」牒以舉數，「報定時定」列其名字，義如前釋。下明報定時不定業。「或有報定而時不定」略以標舉。「緣合則受」，解報定也。「或三時受，所謂現、生、後」，解時不定，三時不定是以言「或」。下次出其定業之體，「若定心作，作已信」等，心堅故定，此是時報俱定之業。「若發誓願供養三寶」，境勝故定，此是報定時不定業。「是名」總結。

The preceding [section] refuted heterodoxy; the following reveals the correct meaning. It first presents two karmas, and next lists two names: 'determinate and indeterminate.' When karmas are distinguished there are eight, which combine to make four, and can be essentially subsumed under only two. As for the eight: among karmas [bearing] retribution in the present life, that which definitely obtains its fruit is taken as one, and that which indeterminately obtains it is taken as another; karmas [bearing] retribution in the next life and retribution in subsequent lives each have these two, making six altogether. Among karmas that are not bound to the three times, that which definitely obtains its fruit is taken as one, and that which indeterminately obtains it is taken as another, making eight together with the preceding. As for combining them into four: taking those among the karmas definitely bound to the three times that definitely obtain their fruit and combining them into one is called 'both time and retribution being determinate.' Taking those among the three times that indeterminately obtain [their fruit] and combining them into one is called 'time being determinate but retribution being indeterminate.' These are two. Taking those among the karmas of indeterminate three times that definitely obtain their fruit and speaking of them as one is called 'retribution being determinate but time being indeterminate.' Taking those among the karmas of indeterminate three times that indeterminately obtain [their fruit] and again taking them as one is called 'both time and retribution being indeterminate.' These four cover the good. As for essentially subsuming them under two: among the preceding four, 'both time and retribution being determinate' and 'retribution being determinate but time being indeterminate' are combined as one and called 'determinate karma,' because receiving retribution is determinate. Among the preceding four, 'time and retribution both being indeterminate' and 'time being determinate but retribution being indeterminate' are combined as one and called 'indeterminate karma,' because retribution is indeterminate. Therefore it is now spoken of as 'determinate and indeterminate.' The following distinguishes their characteristics in four separate textual sections: first, briefly clarifying the determinate; second, from 'a wise person's roots of goodness are deep, firm, and difficult [to move]' onward, briefly clarifying the indeterminate; third, from 'a bodhisattva has no hell [retribution]' onward, reiterating the clarification of the former determinate; fourth, from 'if a karma does not obtain the three kinds of retribution' onward, reiterating the clarification of the indeterminate. In the first section, it first distinguishes determinate karma; from 'if done with a determinate mind' onward, it brings out the essence of determinate karma. Within the former, it first clarifies that both time and retribution are determinate. 'Determinate karma is of two kinds' restates and raises the number; 'determinate retribution and determinate time' lists their names, the meaning of which is as explained before. Below, it clarifies karma whose retribution is determinate but time is indeterminate. 'There is that where retribution is determinate but time is indeterminate' briefly indicates and raises it. 'When conditions coalesce, it is then received' explains that retribution is determinate. 'Or received in the three times—namely present, next, or subsequent' explains that the time is indeterminate; because the three times are indeterminate, it says 'or.' Next, it brings out the essence of determinate karma: 'if done with a determinate mind, and having done it, one believes...' and so forth; because the mind is steadfast, it is determinate—this is karma where both time and retribution are determinate. 'If one makes a vow to make offerings to the Three Jewels,' because the object is superior, it is determinate—this is karma where retribution is determinate but time is indeterminate. 'These are called...' concludes generally.