俱舍論記 27.10

27.10

「二業異熟至謂除滅道」者，釋第二句。知是類業感是異熟，名業異熟智力。頌但言業，影顯異熟。此業異熟，若遠相望說業為因，異熟是果。若細分別，剎那前後自類相望皆有因果，竝通苦、集。故十智中八智為性，除滅、道智，不緣苦、集業異熟故。故《顯宗》云「謂善分別如是類業感如是類諸異熟果無罣礙智，名業異熟智力。或說名為自業智力，謂善分別如是類果是自所造業力所招非妻子等所能與奪，如是類業必招自果不可貿易無罣礙智，名自業智力。」《婆沙》三十名業法集智力。業是因、法是果。集通因、果，業是能集，法是所集。與此《俱舍》名異義同。

Regarding 'Second, karma-vipāka... up to: that is, excluding [the knowledges of] cessation and path,' this explains the second line. Knowing that karma of such a class produces such a maturation is called the power of knowledge of karma-vipāka (karma-vipāka-jñāna-bala). The verse mentions only karma, which implicitly indicates maturation (vipāka). In this karma-vipāka, if viewed distantly, karma is said to be the cause, and vipāka is the fruit. If distinguished in detail, looking at them mutually within their own class prior and posterior in moment, they both have cause and fruit, and both extend to duḥkha and samudaya. Therefore, among the ten knowledges, it takes eight knowledges as its nature, excluding the knowledges of cessation and path, because they do not take karma-vipāka of duḥkha and samudaya as their object. Thus the Xianzong says: 'The unimpeded knowledge that skillfully discriminates that karma of such a class produces vipāka fruits of such a class is called the power of knowledge of karma-vipāka. Or it is called the power of knowledge of one's own karma, meaning the unimpeded knowledge that skillfully discriminates that fruits of such a class are incurred by the force of karma created by oneself, not something that wife, children, or others can give or take away, and that karma of such a class definitely incurs its own fruit and cannot be traded; this is called the power of knowledge of one's own karma.' The thirtieth [fascicle of the] Vibhāṣā calls it the power of knowledge of karma-dharma-samudaya. Karma is the cause, and dharma is the fruit. Samudaya extends to cause and fruit: karma is that which assembles, and dharma is that which is assembled. Its name differs from this Kośa, but its meaning is the same.