俱舍論疏 15.143

15.143

論「雖此定中至立不動名」，此釋難也。如文可解。《正理論》云「應知此中由於因果相屬愚故造非福業，以非福業純染污故，要依麁重相續無明。由此無明現在前位，不能信解因果相屬，是故發起諸非福行。由真實義愚故，造福及不動業。真實義者，謂四聖諦。若於彼愚諸異生類，於善心位亦得間起。由此勢力，令於三界不如實知其性皆苦，起福、不動行為後有因。若已見諦者即無是事，乘先行力漸離染時，如次得生欲、色、無色。」解云：異生於世俗因果相屬愚故造非福業，於真實義愚故造福及不動業。若已見諦者，不愚因果相屬故不造非福業，不愚真實義故不造福、不動業，故言若已見諦者則無是事。然乘先異生時福及不動行力，漸離染時，如次得生欲、色、無色。若准此文，聖人不造感生引異熟業，聖人亦造善、不善、不動滿業故。

The Śāstra says: "Although within this absorption [...] the designation 'immovable' is established." This explains the objection, and can be understood from the text. The Nyāyānusāra states: "It should be known that here, due to ignorance regarding the mutual connection of cause and effect, one performs non-meritorious karma; because non-meritorious karma is purely defiled, it must depend on heavy, continuous ignorance. Since this ignorance is presently active, one cannot have faith and conviction in the mutual connection of cause and effect, and therefore initiates various non-meritorious activities. Due to ignorance regarding the real truth, one creates meritorious and immovable karma. The 'real truth' refers to the four noble truths. Ordinary beings who are ignorant of them may also have this [ignorance] arise intermittently even in states of good mind. Under its influence, they do not truly know that all three realms are suffering by nature, and initiate meritorious and immovable activities as causes for future existence. If one has already seen the truths, there is no such occurrence; riding upon the power of prior activities while gradually becoming detached from passion, one is reborn respectively into the desire, form, and formless realms." Explaining this: ordinary beings perform non-meritorious karma due to ignorance of conventional cause and effect; they perform meritorious and immovable karma due to ignorance of the real truth. Those who have already seen the truths are not ignorant of cause and effect, hence do not create non-meritorious karma; they are not ignorant of the real truth, hence do not create meritorious or immovable karma. Therefore it says, 'If one has already seen the truths, there is no such occurrence.' Yet, riding upon the power of meritorious and immovable actions from when they were previously ordinary beings, as they gradually detach from passion they are reborn respectively into the desire, form, and formless realms. According to this text, noble beings do not create the projective vipāka karma that causes rebirth, because noble beings also create good, unwholesome, and immovable completing karma.