俱舍論頌疏論本 15.74

15.74

或說業有五者，或有欲令不定受業，復有二種，謂於異熟有定、不定，開為二種：一、異熟定、時不定，謂果必受，於三世時即不定也。二、異熟與時俱不定，謂果與時俱不定受也。但有果定、時不定業，無有時定、果不定者，但於時定，於果必定，以時離異熟無別性故。四業五業開合為異，其理無別。餘師說四句者，謂餘譬喻師說業分八種，故為四句。彼許時定於果不定，於不定中，時復分三，兼前五業故成八種。第一句者，於時分定、異熟不定，謂順現等三業，三世時定，於果不定。若現世受其果，即受現。若不受，永更不受。於時必定，於果不定，順現既然，生後亦爾。此分三種：一謂順現定，果不定；二順生定，果不定；三順後定，果不定。第二句者，有業於異熟定，於時不定，謂不定業定得異熟，此但為一，謂果定時不定。第三句者，有業於二俱定，謂順現等，定得異熟。此有三種：一謂順現時果俱定；二謂順生時果俱定；三於順後時果俱定。第四句者，有業於二俱不定，謂時不定業，非定得異熟，此但為一，謂果不定、時不定。論云：「彼說諸業總成八種，謂順現受有定、不定，乃至不定亦有二種（解云：順現等三定者，第三句是也。順現等三不定者，第一句是也。第四不定中定者，第二句是也。不定中不定者，第四句是也）。」

Regarding "Or it is said that karma is of five kinds": Some wish that karma of indefinite fruition should further be of two kinds. That is, with respect to maturation, there are definite and indefinite, which are opened into two kinds: (1) Maturation is definite but time is indefinite; that is, the fruit is definitely experienced, but the time within the three times is indefinite. (2) Both maturation and time are indefinite; that is, both the fruit and the time are experienced indefinitely. There is only karma where the fruit is definite and the time is indefinite, and none where the time is definite and the fruit is indefinite; for if it is definite in time, it is necessarily definite in fruit, since time has no separate nature apart from maturation. The four karmas and the five karmas differ only by division and combination; in principle there is no difference. Regarding "Other masters state a tetralemma": Other Dārṣṭāntika masters state that karma is divided into eight kinds, and thus formulate a tetralemma. They accept that time may be definite while the fruit is indefinite. Within the indefinite, time is further divided into three, which, combined with the previous five karmas, makes eight kinds. In the first lemma, the time division is definite and the maturation is indefinite; that is, for the three karmas to be experienced in the present, etc., the time in the three times is definite, but the fruit is indefinite. If its fruit is experienced in the present life, it is experienced only in the present; if not experienced, it will never be experienced again. It is necessarily definite in time and indefinite in fruit; as this is true for [karma] to be experienced in the present, so it is also for [karma to be experienced in] the next and subsequent lives. This is divided into three kinds: (1) definite as to the present, indefinite as to fruit; (2) definite as to the next life, indefinite as to fruit; (3) definite as to subsequent lives, indefinite as to fruit. In the second lemma, there is karma definite as to maturation and indefinite as to time; that is, indefinite karma definitely obtains maturation. This is only one: the fruit is definite and the time is indefinite. In the third lemma, there is karma definite in both; that is, [karma] to be experienced in the present, etc., definitely obtains maturation. This has three kinds: (1) both time and fruit are definite as to the present; (2) both time and fruit are definite as to the next life; (3) both time and fruit are definite as to subsequent lives. In the fourth lemma, there is karma indefinite in both; that is, karma indefinite in time does not definitely obtain maturation. This is only one: the fruit is indefinite and the time is indefinite. The śāstra says: "They state that all karmas amount in total to eight kinds: namely, to be experienced in the present has definite and indefinite, up to indefinite also having two kinds." (An explanation says: The three definite ones of the present, etc., are the third lemma. The three indefinite ones of the present, etc., are the first lemma. The definite within the fourth, indefinite karma is the second lemma. The indefinite within the indefinite karma is the fourth lemma.)