俱舍論疏 15.172

15.172

論「譬喻者說至亦有二種」，此師說：現等四業各分為二，故成四句，合為八業。五業家唯分不定為二種，一異熟決定、二異熟不決定。業相難知，今應廣引《毘婆沙》文。《婆沙》云「問：諸順現法受業，定於現法受耶？順生、順後為問亦爾。譬喻者說：此不決定，以一切業此可轉故，乃至無間業亦可令轉。問：若爾，何故說名順現法受業等耶？彼作是說：諸順現法受業，不定於現法中受異熟果；若受者，定於現法非餘，故名順現法受業。順生、順後所說亦爾。准此師，受時不定名不定業。阿毘達摩諸論師言：諸順現法受業，決定順於現法中受，故名順現法受業。順生、順後所說亦爾。是故若問：何故名順現法受業乃至順後次受業？應以此答。復有餘師說五種業，謂現、生、後唯各一種，順不定受業中復有二種：一異熟決定、二異熟不決定。四種業中，異熟決定業此不可轉。順不定受業中，異熟不決定業，此業可轉。復有餘師說八種業，謂順現法受業有二種：一異熟決定、二異熟不決定。順次生受業、順後次受、順不定受業亦各有二：一異熟決定、二異熟不決定。是謂八業。於中諸異熟定業此不可轉，諸異熟不定業皆可轉，為轉此故受持禁戒等，是故此中應作四句。」

On the Śāstra's statement: "The Dārṣṭāntikas say [...] also has two kinds": This master says: the four actions, present and the rest, are each divided into two, thus forming four alternatives, totaling eight actions. The proponent of five actions divides only indeterminate into two kinds: first, determinate in ripening; second, indeterminate in ripening. The characteristics of action are difficult to comprehend, so one should now cite the text of the Vibhāṣā extensively. The Vibhāṣā says: "Question: Is all action conducive to experiencing in the present life determinately experienced in the present life? The same question applies to conducive to next birth and conducive to subsequent births. The Dārṣṭāntikas say: This is not determinate, because all actions can be transformed, even to the point that an immediate action can also be transformed. Question: If so, why are they called actions conducive to experiencing in the present life, and so forth? They say: All actions conducive to experiencing in the present life are not determinate in experiencing their fruition of ripening in the present life; if they are experienced, they are determinately in the present life and not elsewhere, hence they are called actions conducive to experiencing in the present life. What is said of conducive to next birth and conducive to subsequent births is also like this. According to this master, an indeterminate time of experiencing is called indeterminate action. The Abhidharma masters say: All actions conducive to experiencing in the present life are determinately conducive to being experienced in the present life, hence they are called actions conducive to experiencing in the present life. What is said of conducive to next birth and conducive to subsequent births is also like this. Therefore, if one asks: Why are they called actions conducive to experiencing in the present life, up to actions conducive to experiencing successively in subsequent births?, one should answer with this. Furthermore, other masters speak of five kinds of actions: that is, present, next, and subsequent are each of only one kind, while within action conducive to indeterminate experiencing there are again two kinds: first, determinate in ripening; second, indeterminate in ripening. Among the four kinds of actions, action determinate in ripening cannot be transformed. Within action conducive to indeterminate experiencing, action indeterminate in ripening can be transformed. Furthermore, other masters speak of eight kinds of actions: that is, action conducive to experiencing in the present life has two kinds: first, determinate in ripening; second, indeterminate in ripening. Actions conducive to experiencing in the next birth, conducive to experiencing successively in subsequent births, and conducive to indeterminate experiencing each also have two: first, determinate in ripening; second, indeterminate in ripening. These are called the eight actions. Among them, all actions determinate in ripening cannot be transformed; all actions indeterminate in ripening can be transformed. In order to transform them, one undertakes and observes the moral precepts and so forth; therefore, here one should make four alternatives."