中觀論疏 8.12

8.12

「一切諸行業」下，第二釋上業如負財物章門。就文八門分別：一似不似門、二三界門、三業果不俱門、四輕重門、五三報門、六破異門、七二滅門、八漏無漏門。「一切諸行業」者，總牒所持之業也。「相似不相似」者，正分別業。前章牒不失法，次即就三性門分別，故云此性則無記。今前牒所持業，故亦次以三性門分別。善業還望善業為類，惡業亦爾，名之為似；善惡互望，名為不似。又善得樂果名似，善望苦果名不似。具此二也。有人言：欲界同有男女，色界同無男女，無色界同無形色，名為相似；若互望，為不相似。「一界初受身」，第二三界門分別。前釋不失法三性門，後即辨界門，故云分別有四種。今亦爾。上似不似門釋業體性竟，今釋二業得報之義。三界業不可並受，隨感一界報，故言一界。「爾時報獨生」下，第三業果不俱門。業是報因，因果必先後隔世，故因滅於前、果生於後，名報獨生。不失法待報起即滅，亦是報獨生義。「如是二種業」，第四輕重門。一者即上似不似二業，二者似不似二業中復有輕重二業，三者依後長行從業更生業亦名二業，後當釋也。「現世受果報」下，第五三報業門。三報不可並受，隨重者前受，故且據一世。同上一界之義，故言現世受果報。「或言受報已而業猶故在」下，第六破異門。此可具二義：一者對上業果不俱，今明業果俱義。因必養果，如百年之果未滅，前三十年果雖受，此業猶在，要至百年業方謝滅。十八部中有因果俱，即分別部也。二依下長行釋者，上明果起業滅，則是二世無義，故業謝過去盡無所有。今明二世有義，雖復果起而業謝過去，冥伏性有不得是無。故下云「以不念念滅」也。此猶是業果不俱，但據二世有無為異。「若度果已滅」第七二滅門。上來但偏釋業如負財物，明凡夫有漏業義，今遍料簡凡聖漏無漏業果義。「度果已滅」，得上果、捨下果，亦是得果捨向義。「死已而滅」者，上明三果學人，今辨凡夫與羅漢。羅漢無上果可度，故業與報死已便滅；凡夫亦無果可度，一形之業與一形之報死已而滅也。「於是中分別有漏及無漏」者，第八漏無漏門分別。可有三句：一得果捨果，此之二滅但是無漏；二者凡夫業果滅，但是有漏；三者羅漢捨故業及報身是有漏，若捨智入涅槃是無漏。第三長行解，前釋四種、後釋無記。與偈倒者，偈中正為對薩婆多亦有券通三性，故初明券是無記，而後廣分別，故方釋四種；長行中欲取無記義釋成見諦不斷，故迴無記在後也。「復次不失法於一界諸業」下，釋上業如負財物章門。但應解業，更牒不失法來者，正量部明一切眾生隨起一念業必有不失法隨之起，如世間出債，隨財多少必須立券，故釋業而舉不失法也。「於現在身從業更生業」者，釋上如是二種義也。從作業生無作業，亦是從業更生業。又從業自分因相生，亦是從業生業，如前念善惡業生後念善惡業等。三從意業更生身口業。又從輕業生重業，如初習業輕，習不已則重。「是業有二種」者，釋現世受報也。謂從業更生業，不出輕重二種，隨重前受報。然又有臨終猛利業受報，而一生業不受報。又自有過去業熟則受報，不用一生業亦不用臨終業。又自有一生業無輕重，從現行滑利業受報也。「或有言是業受報已，業猶在，以不念念滅故」者，依薩婆多，業謝過去乃曾為四相所切，今不復更為四相所遷，故云不念念滅。又釋：復有業果俱，業則功用常，無有念念滅，但有大期滅耳。

From "All performed actions" below, the second part explains the heading that karma is like owing money. Within the text, it is differentiated into eight sections: first, the section on similar and dissimilar; second, the section on the three realms; third, the section on karma and fruit not being simultaneous; fourth, the section on light and heavy; fifth, the section on the three types of retribution; sixth, the section on refuting divergent views; seventh, the section on the two cessations; eighth, the section on contaminated and uncontaminated. "All performed actions" sums up the upheld karma. "Similar and dissimilar" properly differentiates karma. The previous section stated the unerring phenomenon, and next differentiated it according to the three natures, hence saying: 'This nature is indeterminate.' Now, having previously stated the upheld karma, it likewise next differentiates it according to the three natures. Wholesome karma viewed in relation to wholesome karma is of the same kind, and evil karma is likewise; this is called 'similar'. Wholesome and evil viewed in relation to each other are called 'dissimilar'. Furthermore, wholesome [karma] obtaining a pleasant fruit is called similar, while wholesome viewed in relation to a painful fruit is called dissimilar. It contains both of these. Some say: the desire realm similarly has male and female; the form realm similarly lacks male and female; the formless realm similarly lacks form and color—these are called similar; if viewed in relation to each other, they are dissimilar. "First receiving a body in one realm" is the second section, differentiating the three realms. Previously, after explaining the three natures of the unerring phenomenon, it then differentiated the realms, hence saying: 'Differentiated into four kinds.' Here it is also like that. Above, the section on similar and dissimilar finished explaining the essential nature of karma; now it explains the meaning of the two karmas obtaining retribution. The karma of the three realms cannot be experienced simultaneously; as it induces retribution in one realm, it says 'one realm'. From "At that time retribution arises alone" below, the third section is on karma and fruit not being simultaneous. Karma is the cause of retribution; cause and fruit must be separated in time across lifetimes, so the cause ceases prior, and the fruit arises after; this is called retribution arising alone. The unerring phenomenon ceases upon awaiting the arising of retribution, which is also the meaning of retribution arising alone. "Such two kinds of karma" is the fourth section, on light and heavy. First, it refers to the two karmas, similar and dissimilar, above; second, within the two karmas of similar and dissimilar there are further light and heavy karmas; third, according to the subsequent prose, karma further generating karma is also called two karmas, which will be explained later. From "Experiencing retribution in the present life" below, the fifth section is on the karma of the three retributions. The three retributions cannot be experienced simultaneously; following the heavier one, it is experienced first; hence it tentatively relies on one life. It is the same as the meaning of 'one realm' above, hence saying 'experiencing retribution in the present life'. From "Or it is said that after the retribution is received, karma still remains" below, the sixth section refutes divergent views. This can contain two meanings: first, in contrast to the above where karma and fruit are not simultaneous, now it explains the meaning of karma and fruit being simultaneous. A cause must nourish the fruit; just as a fruit of one hundred years has not yet perished, although the fruit of the first thirty years is experienced, this karma still remains, and only upon reaching one hundred years does the karma finally pass away. Among the eighteen schools, there is one where cause and fruit are simultaneous, namely the Vibhajyavādins. Second, explaining it according to the prose below: the above explained that when the fruit arises karma ceases, which is the doctrine that the two periods of time [past and future] do not exist, so karma passes away into the past and is completely non-existent. Now it explains the doctrine that the two periods exist: although the fruit arises and karma has passed away into the past, it latently exists by nature and cannot be non-existent. Hence it says below: 'Because it does not perish moment by moment.' This is still [the view that] karma and fruit are not simultaneous, but it differs in relying on the existence or non-existence of the two periods. "If passing beyond the fruit, it ceases": the seventh section is on the two cessations. Heretofore it only explained that karma is like owing money, explaining the meaning of the contaminated karma of ordinary beings; now it thoroughly examines the meaning of the contaminated and uncontaminated karma and fruit of ordinary persons and noble ones. 'Passing beyond the fruit, it ceases' means attaining a higher fruit and abandoning a lower fruit; it also means attaining the fruit and abandoning the approach [to it]. "Ceases after death": the above explained learners of the three fruits; now it distinguishes ordinary beings and arhats. For an arhat, there is no higher fruit to pass beyond, so karma and retribution cease after death; ordinary beings also have no fruit to pass beyond, so the karma of a single lifetime and the retribution of a single lifetime cease after death. "Herein, differentiating contaminated and uncontaminated" is the eighth section, differentiating contaminated and uncontaminated. There can be three propositions: first, attaining the fruit and abandoning the fruit—these two cessations are only uncontaminated; second, an ordinary being's karma and fruit ceasing is only contaminated; third, an arhat abandoning past karma and the retribution body is contaminated, whereas abandoning wisdom and entering nirvāṇa is uncontaminated. The third part is the prose explanation, which first explains the four kinds and later explains the indeterminate. That this reverses the verse is because in the verse, precisely to counter the Sarvāstivādins who also have a bond [of prāpti] extending to the three natures, it initially explains that the bond is indeterminate, and only afterwards differentiates it broadly, thus explaining the four kinds; in the prose, wishing to take the meaning of indeterminate to establish [that it is] not severed by seeing the truths, it therefore turns the indeterminate to the end. From "Furthermore, the unerring phenomenon in relation to all karma in one realm" below, it explains the above heading that karma is like owing money. It should only explain karma, yet it again states the unerring phenomenon because the Sāṃmitīyas explain that whenever all sentient beings give rise to a single thought of karma, there must be an unerring phenomenon arising along with it, just as in worldly lending, depending on the amount of wealth, a bond must be drawn up; hence in explaining karma, it mentions the unerring phenomenon. "In the present body, karma further generates karma" explains the meaning of 'such two kinds' above. From manifest karma generating unmanifest karma is also karma further generating karma. Again, karma generating its own category of cause and characteristics is also karma generating karma, as a preceding thought of wholesome or evil karma generates a subsequent thought of wholesome or evil karma, and so forth. Third, from mental karma, physical and vocal karma are further generated. Again, from light karma, heavy karma is generated, as when initially practicing karma it is light, but practicing without cessation, it becomes heavy. "This karma is of two kinds" explains receiving retribution in the present life. That is, karma further generating karma does not exceed the two kinds, light and heavy, and following the heavy, one experiences retribution first. However, there is also intense karma at the time of death that receives retribution, while the karma of a whole life does not receive retribution. Again, there is past karma that ripens and receives retribution, without utilizing the karma of a whole life, nor utilizing karma at the time of death. Again, there is the karma of a whole life that lacks light and heavy, receiving retribution from active, proficient karma. "Or some say that after this karma receives retribution, the karma still remains, because it does not perish moment by moment": according to the Sarvāstivādins, when karma passes away into the past, having once been oppressed by the four characteristics, it is now no longer altered by the four characteristics; hence it says 'it does not perish moment by moment.' Another explanation: there is also the view that karma and fruit are simultaneous, where the efficacy of karma is permanent and does not perish moment by moment, but only perishes at the great termination.