大般涅槃經義記 9.78

9.78

正明定中文別有三：第一明其現報善業。於中初約提婆害眼以明現報，後約迦羅害身明現。第二舉彼現報善業類顯生報、後報善業，及不善中三報定業。三從「菩薩得菩提」下重復顯之，先辨三相，「若業定得現世報」下解釋定義。前中，初明現報之業，善惡通論。「得菩提時悉得現報」是其善也，「不善現」下是其惡也。次論生報，單彰不善，惡業易成，得果速故。後唯明善，善業難成，得果遲故。下解定義。「若業得現則不能得生報、後報」就現解定。「菩薩三十二相業」下，就後解定。生略不論。

In directly clarifying the determinate, the text has three distinct parts: first, clarifying wholesome karma [bearing] retribution in the present life. Therein, it first clarifies present retribution with reference to Devadatta injuring the eyes, and afterward clarifies the present with reference to Kāla injuring the body. Second, presenting that wholesome karma of present retribution to analogously reveal the wholesome karma of retribution in the next life and retribution in subsequent lives, as well as the determinate karma of the three retributions among the unwholesome. Third, from 'when a bodhisattva attains bodhi' onward, it reveals them once again, first distinguishing the three characteristics; from 'if a karma definitely obtains retribution in the present life' onward, it explains the meaning of determinate. In the former, it first clarifies the karma of present retribution, discussing both the good and evil together. 'When attaining bodhi, all obtain present retribution' is the wholesome; from 'unwholesome present...' onward is the unwholesome. Next, it discusses retribution in the next life, manifesting only the unwholesome, because evil karma is easily accomplished and yields fruit quickly. Afterward, it clarifies only the wholesome, because wholesome karma is difficult to accomplish and yields fruit slowly. Below, it explains the meaning of determinate. 'If a karma obtains [retribution in] the present, then it cannot obtain retribution in the next life or in subsequent lives' explains determinate with reference to the present. From 'the bodhisattva's thirty-two marks' karma' onward, it explains determinate with reference to subsequent lives. The next life is omitted for brevity.