瑜伽論記 23.166

23.166

異熟已熟業者，已得報業也，未熟翻前。若欲證得阿羅漢時已下，料簡二乘能為礙不，景師云：欲證羅漢時，先所造作決定受業，由異熟果現在前故，能為障礙等者，如凡夫學人，身中為障之業如海若山，謂感女身業欝單越無想天黃門等業，此業要生果現前方能為障不得羅漢，即名業障報障，若未引果者不能為障，故云不由隨逐身相續故，所以者何乃至不能為障者，若於前身造生受業，此身受果不得羅漢，若於前身但造後受，則於此身不能為障已得羅漢，雖不為障，然彼非不是定受業，何以故，由即依彼煩惱助伴等，泰師云：決定不善業名業障者，能感不平等四大病身，報果現前故病，四大身不能得果名為業障，不由業種子隨逐本識身故名業障，若此身不受障道業報，唯人天身中有後報定業不善業種而不能障得無學極果，以此將證無學身中猶有惡業，非不能障得無學果，得無學果時不得非擇滅，然彼受惡業名定業，何者，由依有煩惱與業為助伴，及依彼彼有煩惱相續身故，立定受業，以無學身中無煩惱故，所有順後等定受報業皆轉令不受，此論宗五逆等業將能斷煩惱者說，亦是可轉，不同譬喻說一切皆可轉。

"Karma whose ripening has already ripened" means karma whose retribution has already been obtained; "unripened" is the reverse of the former. From "When one wishes to realize arhatship" onwards, it evaluates whether or not it can constitute an obstruction for [practitioners of] the two vehicles. Master Jing says: Regarding "when one wishes to realize arhatship, determinately experienced karma previously created, because its ripened fruit manifests before one, can constitute an obstruction, and so forth": for instance, within the bodies of ordinary beings and trainees, karma that constitutes an obstruction is like an ocean or a mountain—namely, karma leading to a female body, [rebirth in] Uttarakuru, the heaven of non-conception, [birth as] a eunuch (paṇḍaka), and so forth. Such karma must produce a fruit that manifests before one only then to be able to obstruct so that one cannot attain arhatship; this is called karmic obstruction and retribution obstruction. If it has not yet drawn forth its fruit, it cannot constitute an obstruction. Hence it says, "It is not because of following along with the continuum of the body; why is that? [...] down to cannot constitute an obstruction." If one created karma to be experienced in the next birth in a previous body, one experiences the fruit in this body and cannot attain arhatship. If in a previous body one created only [karma to be] experienced in subsequent [lives], then it cannot constitute an obstruction in this body, and one has already attained arhatship. Although it does not constitute an obstruction, it is nevertheless not the case that it is not determinately experienced karma. Why is that? Because it relies precisely on afflictions as its companion, and so forth. Master Tai says: Determinately unwholesome karma is called a karmic obstruction because it can induce a sick body of imbalanced four great elements; because the retributive fruit manifests before one, the sick body of the four great elements cannot attain the fruit [of arhatship], which is called a karmic obstruction. It is not called a karmic obstruction because seeds of karma follow along with the fundamental consciousness body. If this body does not experience the retribution of karma that obstructs the path, and there are only seeds of determinately experienced, unwholesome karma for subsequent retribution within a human or heavenly body, they cannot obstruct the attainment of the ultimate fruit of the non-trainee. For this reason, while approaching realization, there is still unwholesome karma within the body of a non-trainee, but it cannot obstruct the attainment of the fruit of the non-trainee; when one attains the fruit of the non-trainee, one does not attain uncalculated cessation. Yet that experienced unwholesome karma is called determinate karma. Which is it? Because it relies on the presence of afflictions acting as companions to karma, and relies on such and such bodies possessing continuous afflictions, determinately experienced karma is established. Because there are no afflictions within the body of a non-trainee, all determinately experienced retribution karma, such as that to be experienced in subsequent lives, is transformed so as not to be experienced. The tenet of this treatise speaks of those who are on the verge of being able to sever afflictions: even karma such as the five deadly sins can be transformed; it is not like the Dārṣṭāntikas who say that all [karma] can be transformed.