瑜伽師地論略纂 1.82

1.82

「又諸種子未與果者，或順生，或順後受」等者，此說種子未生果者，或順生受，或順後受，雖經多劫而未得果，種不滅沒，後還能生，隨遂自體。「雖餘果生，要由自種」者，如異熟體，雖待餘業現餘緣等其果方生，要由自名言種起親因緣故。　「又諸種子別於此身應受異熟，緣差不受」等者，此說現在順現受業中，報定時不定。種子緣差，現在未得受果，雖於餘生方始受果，亦唯住在順現受位，不名順餘受種，即是順現報定時不定業。或是三時諸業種子現身應熟，緣差不受，順不定受故，仍依舊位住，名三時不定業。是故一一身中，有三時業種。《顯揚論》說業有三，謂順現受、生受、後受；或分為四，加不定受；或開為五，不定受中，離時及報定與不定為二業故。此文不說順現受者，意說多時不受果種，雖經多劫而不腐敗，故不說現。又從初為名，亦有多時順現受種，雖不得果亦不舊敗，唯別報故，三時通總，故不說現。順生受種應次身受，而言經多劫雖未受果不腐敗者，如順生受業，應受人中多生，始受一生，便造惡業，生惡趣中，人果未受，惡趣果盡，還受人果，即是順生業雖經多劫而不腐敗也。餘准可知。

Regarding “moreover, among the seeds that have not yet yielded fruit, some are to be experienced in the next life, and some are to be experienced in subsequent lives,” etc.: this means that for seeds that have not yet produced fruit, whether they are to be experienced in the next life or in subsequent lives, even though many kalpas have elapsed without their obtaining fruit, the seeds are not annihilated; they can still arise later, accompanying one's own substance. Regarding “although other fruits arise, it must be due to their own seeds”: just as the substance of retribution, although awaiting other karma and the manifestation of other conditions before its fruit can arise, must arise from its own seeds of name-and-speech as the direct cause and condition (hetupratyaya). Regarding “moreover, seeds that specifically ought to experience retribution in this present body, but due to a deficiency of conditions do not experience it,” etc.: this refers to karma to be experienced in the present life where the retribution is determinate but the time is indeterminate. When conditions are deficient for the seeds, and one does not yet experience the fruit in the present, even though one only begins to experience the fruit in a future life, they still remain only in the rank of what is to be experienced in the present life; they are not called seeds to be experienced in other lives. This is precisely karma whose retribution is determinate but time is indeterminate in the present life. Or, it may be that the seeds of various karmas of the three times ought to mature in the present body, but due to a deficiency of conditions are not experienced, and conforming to indeterminate experience, they still abide according to their former rank, which is called indeterminate karma of the three times. Therefore, in each and every body, there are karmic seeds of the three times. The Prakaraṇāryavācā states that karma has three types, namely, to be experienced in the present life, to be experienced in the next life, and to be experienced in subsequent lives; or they are divided into four, adding indeterminate experience; or expanded into five, because within indeterminate experience, whether the time and retribution are determinate or indeterminate are separated into two karmas. The reason this text does not speak of what is to be experienced in the present is that its intention is to speak of seeds that do not experience their fruit for a long time, which do not rot away even after passing through many kalpas; hence it does not speak of the present. Furthermore, naming them from the beginning, there are also seeds to be experienced in the present life for a long time, which do not rot from age even if they do not obtain their fruit; because it is solely a specific retribution, whereas the three times are pervasive and general, it does not speak of the present. As for seeds to be experienced in the next life that ought to be experienced in the very next body, yet are said not to rot even though passing through many kalpas without experiencing their fruit: this is like karma to be experienced in the next life where one ought to experience multiple lives among humans, but having just experienced one life, one immediately commits bad karma and is born in an evil destiny; while the human fruit has not yet been fully experienced, once the fruit of the evil destiny is exhausted, one returns to experience the human fruit; this is an example of karma to be experienced in the next life not rotting away even though passing through many kalpas. The rest should be understood accordingly.