俱舍論記 15.181

15.181

「頌曰至業所引故」者，答。於欲界中住中有位，容有能造二十二業，謂中有位，及胎內五位、胎外五位，總有十一。住中有位能造十一種定業、十一種不定業，故名二十二。應知如是中有所造十一，定皆順現受攝，由一類同分無差別故。謂此中有位與自類生有十位，一眾同分一業引故，故皆名為順現受業。由此不別說順中有受業，以即是彼順生、順後、順不定受業所引故。此中言類同分者，顯同一類。故《正理》云「類同分者，謂人等類，非趣、非生。以約趣、生，中有、生有同分異故。若十一種不定業，或此身十一位受、或餘身十一位受、或總不受，故得說為時不定業。以宗不許時定異熟不定業故，故此十一種不定業非唯此身十一位受。」問：如無學人造不定業，既無生、後，若受果時唯於現受。何妨中有不定業，若受果時亦唯現受，不通餘位。解云：凡言不定，望時不定。無學不定業，設有生、後亦容彼受。由無生、後，故唯現受，亦名不定。中有非是無學，更有生、後，故不定業非唯現受。可通餘生，不可為例。問：於三定業中，何故於中有位唯造現業，不造生、後業耶？解云：中有時促，又身虛薄。現身定業以易造故，故造現定業。異身定業以難造故，不造生、後。難：既唯造此身不定，如何通異身受？解云：不定易造，可餘身受。又言不定，如何唯局此生？問：何故不言色界中有能造業耶？解云：而不說者，略而不論。

"The verse says … because it is projected by karma": the answer. When abiding in the intermediate state in the desire realm, it is possible to create twenty-two karmas, namely, the stage of the intermediate state, together with the five stages within the womb and the five stages outside the womb, making eleven in total. Abiding in the intermediate state, one can create eleven kinds of determined karma and eleven kinds of undetermined karma; hence they are called twenty-two. One should know that the eleven [types of] determined karma created in the intermediate state are all subsumed under experience in the present life, because they belong to one same type of generic similarity without distinction. That is, this stage of the intermediate state and the ten stages of the birth existence of its own class share one generic similarity and are projected by one karma; hence they are all called karma to be experienced in the present life. Because of this, karma to be experienced in the intermediate state is not spoken of separately, since it is projected by that karma to be experienced in the next birth, karma to be experienced after next, or karma whose experience is undetermined. The expression "class of generic similarity" here indicates belonging to the same class. Thus the Nyāyānusāra says: "'Class of generic similarity' refers to classes such as human beings, not the destiny or the mode of birth. For in terms of destiny and mode of birth, the generic similarities of the intermediate state and the birth state of existence are different." As for the eleven kinds of undetermined karma, they may be experienced in the eleven stages of this body, in the eleven stages of another body, or not experienced at all; therefore, they can be described as karma undetermined in time. Because the school does not accept karma whose time is determined while ripening is undetermined, these eleven kinds of undetermined karma are not experienced exclusively in the eleven stages of this body. Question: Just as an aśaikṣa creates undetermined karma, since there is no subsequent life or life after next, if they experience the fruit, it is experienced exclusively in the present. What prevents the undetermined karma of the intermediate state, if the fruit is experienced, from also being experienced only in the present, not extending to other stages? The explanation says: Whenever "undetermined" is spoken of, it is undetermined with respect to time. Even if an aśaikṣa's undetermined karma had a subsequent life or life after next, it would still allow for their experience. Since they have no subsequent life or life after next, it is experienced only in the present, yet it is still called undetermined. An intermediate being is not an aśaikṣa and still has subsequent and future lives; therefore, its undetermined karma is not experienced exclusively in the present. It may extend to other births and cannot be taken as an analogous case. Question: Among the three determined karmas, why is it that in the intermediate state one only creates present karma, and does not create karma for the subsequent life or lives after next? The explanation says: The intermediate state has a brief duration, and its body is tenuous and subtle. Because determined karma for the present body is easy to create, one creates present determined karma. Because determined karma for another body is difficult to create, one does not create [karma for] the subsequent life or lives after next. Objection: Since one only creates undetermined karma in this body, how can it extend to being experienced in another body? The explanation says: Undetermined [karma] is easy to create, so it may be experienced in another body. Furthermore, since it is called undetermined, how could it be restricted only to this life? Question: Why does it not mention that the intermediate state of the form realm can create karma? The explanation says: That it is not mentioned is because it is omitted for brevity and not discussed.