大般涅槃經疏 27.12

27.12

「善男子一切業定」下，是第二明業定多有過，又二：初明業定過、次明人時定過。前文又二：初正明有過，則應一作善惡業，永受善惡、永無息期。次「業果若爾」下，結無修道。「人作人受」下，第二明人時定過，又二：初正明過、次結不須修道。前又二：初明人定之過。業若定者，人天六道貴賤好醜永應常爾，不可改動。「小時作業」下，二明時定之過。小時作業還小時受，壯老亦爾。次「業若無失」下，結無修道。

From "Good sons, if all karma were determinate" onward is the second [section], explaining that if karma were determinate, there would be many faults, which also has two [parts]: first, explaining the fault of karma being determinate; next, explaining the fault of the person and the time being determinate. The former text also has two: first, directly explaining that there would be faults, meaning that once one performed wholesome or unwholesome karma, one would forever experience good or evil with no time of cessation. Next, from "If the fruit of karma were thus" onward concludes that there would be no cultivation of the path. From "A human performs and a human receives" onward is the second, explaining the fault of the person and the time being determinate, which also has two: first, directly explaining the fault; next, concluding that one would not need to cultivate the path. The former also has two: first, explaining the fault of the person being determinate. If karma were determinate, the high and low, the attractive and ugly among humans, gods, and the six destinies would forever remain constantly so and could not be altered. From "Karma performed in youth" onward is the second, explaining the fault of the time being determinate. Karma performed in youth would also have to be experienced in youth, and likewise for maturity and old age. Next, from "If karma has no loss" onward concludes that there would be no cultivation of the path.