大般涅槃經疏 27.13

27.13

「善男子業有二種」下，第三廣明業有定不定，又二：初唱定不定兩章、次解釋。然業有四句：一報定時不定、二時定報不定、三俱定、四俱不定。今合為兩章：報定時不定、時報俱定，同入定章門；時定報不定、時報俱不定，同入不定章門。所以然者，正意皆據報定為正。「定業有二」下，第二釋章門，又二：初釋定章門甚多；次釋不定章門極少，止十二字。初釋定門，更為兩章：一報定時定、二報定時不定。「緣合則受」下，即釋。先釋報定時不定。時不定者，於現生後三時應受而不受者，此永不受，必時不定。報定者，善惡報具唯待緣合，緣合即受無有毫差。「若定心作」下，第二釋俱定，又三：一釋報定、二釋時定、三雙結。初文又三：一明定業、二還復不定、三釋疑證轉。此初，正明定。復有四事莊嚴：一信心、二歡喜、三發願、四供養。此據善業，四事飾之。惡亦例爾：一信惡、二歡喜、三發願、四供養惡黨，以此嚴於惡智者。「善根」下，第二明此業復遇緣迴轉還復不定，又三：一智人轉重為輕、二愚人轉輕為重、三結是不定。「菩薩無地獄業」下，第三釋疑證轉。恐物情疑，見諸聖人而生地獄，豈非業定？故今釋之，實無彼業，但是願力而生其中，為度眾生故。結云非現生後受是果報。所言證轉者，前文雖言愚智轉業，未見其證；今明聖人入惡化物，若業不轉則在彼無益，既其有益當知可轉。其中又二：初略、次廣。「我念往昔與提婆」下，第二釋時定，又二：先釋現報、次雙結生後。現報又二：前明為調達所弊是現事、次為迦羅富所弊。小《般若》云歌利，《賢愚經》云迦利，《釋論》云迦梨，同是一人，梵音不同。忍辱名戒者，次第六度相攝皆不言忍是戒，今云忍名為戒者，何也？此是戒忍更互相成，忍若內明，戒亦外淨。於忍只是忍於殺盜婬妄，戒只防此，是故忍有成戒之力，故言忍名為戒。今明忍為法界具一切法，不能具說，且舉一端，故言忍名為戒。《說文》云「劓者割鼻，刖者斷足。」「善業生報後報」下，第二雙結兩報。「菩薩得菩提」下，第三雙結報時兩定，又二：初雙結、次偏結時。初文者，闡提犯五逆惡業，雖不可現報，復不得受後報，應生報，此時報定。文云得菩提時一切諸業悉得現報者，此時菩薩斷一切惑，無生後報，唯一生在即得佛果，故云得現報。又解：若以一生之言同於分段，則不名現報，以增一品智斷名為一生，故雖一生仍名現報。一云：只法身佛有此現報。二云：是迹身佛有此現報，即指應身。「若業定得現世報」下，第二偏結時定。正為時定，故只得現報，不得生後。又修三十二相業不得現報者，以此業難成，必為佛因，故都無現報。「若業不得三種」下十二字，即釋不定章門，對前可知故不廣說。「若言諸業定得」下，第四結成不定故有修道，又二：初結定則為失、次「一切眾生」下結不定為得。

From "Good son, there are two kinds of karma" below is the third [part], broadly clarifying that karma is both fixed and unfixed, which also has two parts: first, announcing the two topics of fixed and unfixed; next, explaining them. Now, karma comprises four alternatives: (1) the retribution is fixed but the time is unfixed; (2) the time is fixed but the retribution is unfixed; (3) both are fixed; (4) both are unfixed. Here they are combined into two topics: where the retribution is fixed but the time is unfixed, and where both time and retribution are fixed, these together enter the heading of the topic of the fixed; where the time is fixed but the retribution is unfixed, and where both time and retribution are unfixed, these together enter the heading of the topic of the unfixed. The reason for this is that the main intention is in all cases primarily based upon the retribution being fixed. From "Fixed karma has two kinds" below is the second [part], explaining the headings of the topics, which also has two parts: first, explaining the heading of the fixed topic, which is very extensive; next, explaining the heading of the unfixed topic, which is extremely brief, consisting of only twelve characters. The initial explanation of the heading of the fixed is further divided into two topics: (1) fixed retribution and fixed time, and (2) fixed retribution and unfixed time. From "When conditions unite, one receives it" below is the explanation. First, it explains that the retribution is fixed while the time is unfixed. "Unfixed time" means that among the three times of the present [life], the next life, and subsequent lives, that which ought to be received but is not received will never be received; its time is necessarily unfixed. "Fixed retribution" means that the good or bad retribution is fully determined and only awaits the coming together of conditions; as soon as conditions unite, one receives it without the slightest discrepancy. From "If it is done with a determined mind" below is the second, explaining where both are fixed, which also has three parts: (1) explaining fixed retribution; (2) explaining fixed time; (3) concluding both together. The first text also has three parts: (1) clarifying fixed karma; (2) reverting back to being unfixed; (3) resolving doubts and demonstrating its transformation. This first part directly clarifies the fixed. There are further four matters that adorn it: (1) faithful mind, (2) rejoicing, (3) making a vow, and (4) making offerings. This is based on good karma, adorned by these four matters. Bad [karma] is likewise analogous: (1) believing in badness, (2) rejoicing, (3) making a vow, and (4) making offerings to bad companions; by these it adorns those with bad understanding. From "Roots of goodness" below is the second [part], clarifying that when this karma encounters conditions, it turns around and reverts back to being unfixed, which also has three parts: (1) a wise person transforms the heavy into the light; (2) a foolish person transforms the light into the heavy; (3) concluding that it is unfixed. From "A bodhisattva does not have hell karma" below is the third [part], resolving doubts and demonstrating its transformation. Fearing that beings might harbor doubts, seeing various noble persons born into hell, and wonder: "Is this not fixed karma?"—therefore it is now explained that they truly do not have that karma, but are born therein solely through the power of their vows for the sake of delivering sentient beings. The conclusion states that this fruit of retribution is not received in the present, the next, or subsequent lives. What is meant by "demonstrating transformation" is that although the preceding text spoke of the foolish and the wise transforming karma, no proof was yet seen; now it is clarified that noble persons enter bad realms to convert beings, and if karma could not be transformed, being there would be of no benefit; since there is benefit, one must know that it can be transformed. Within this there are also two parts: first brief, next extensive. From "I recall that in the past, with Devadatta" below is the second, explaining fixed time, which also has two parts: first, explaining present retribution; next, concluding both the next and subsequent lives together. Present retribution also has two parts: first, clarifying being harmed by Devadatta as a matter of the present [life]; next, being harmed by King Kali. The Small Prajñā says Gelī; the Sūtra of the Wise and the Foolish says Jiālì; the Commentary says Jiālí: they are all the same person, differing in their Sanskrit pronunciation. As for "patience is called precept": in the sequential mutual subsumption of the six perfections, none says that patience is precept; why does it now say that patience is called precept? This is because precepts and patience mutually reinforce each other; if patience is internally luminous, precepts are also externally pure. As for patience, it is merely bearing with killing, stealing, sexual misconduct, and false speech, and precepts merely guard against these; therefore patience has the power to complete precepts, which is why it is said that patience is called precept. Now, clarifying that patience as the dharmadhātu contains all dharmas cannot be fully expounded, so one aspect is temporarily raised, which is why it says patience is called precept. The Shuowen says: "Yì means cutting off the nose; yuè means cutting off the feet." From "Good karma with retribution in the next life or subsequent lives" below is the second, concluding both retributions together. From "When the bodhisattva attains bodhi" below is the third, concluding both fixed retribution and fixed time together, which also has two parts: first, concluding both together; next, concluding time alone. As for the first text: when an icchantika commits the evil karma of the five heinous deeds, although it cannot have present retribution, nor can it receive subsequent retribution, it must have retribution in the next life; here both time and retribution are fixed. Where the text says that at the time of attaining bodhi all karmas are received as present retribution, at this time the bodhisattva cuts off all afflictions and has no subsequent retribution; remaining in only this one life, he attains the fruit of buddhahood, and therefore it is said that he receives present retribution. Another explanation says: if the words "one life" are taken to be identical to fragmented [samsāra], it is not called present retribution; because advancing by one grade of wisdom and elimination is called "one life," even though it is one life, it is still called present retribution. One says: only the dharmakāya Buddha has this present retribution. Another says: it is the trace-body Buddha that has this present retribution, referring to the transformation body. From "If karma definitely receives retribution in the present life" below is the second, concluding fixed time alone. Precisely because the time is fixed, one receives only present retribution and cannot receive it in the next life or subsequent lives. Furthermore, the karma cultivated for the thirty-two marks does not receive present retribution because this karma is difficult to accomplish and must serve as the cause for buddhahood; hence none of it receives present retribution. The twelve characters from "If karma does not obtain the three kinds" below directly explain the heading of the unfixed topic; since this can be understood by contrast with the preceding, it is not expounded at length. From "If one says that all karmas definitely obtain" below is the fourth, concluding that because it is unfixed, there is cultivation of the path, which also has two parts: first, concluding that [asserting] it to be fixed is a fault; next, from "all sentient beings" below, concluding that [its being] unfixed is an attainment.