瑜伽師地論略纂 1.83

1.83

譬喻部師立有八業，三時及不定皆有定不定。謂順現受時定報不定、報定時不定為二，餘准可知。其第四業不別依三時，但總分別。彼破薩婆多云：若無間業定順生受不可轉者，三界善業非想最勝，亦應無越得聖道者；彼既可轉，此亦應然。今大乘中，業信同彼。阿闍世王五逆之業既懺悔已，絕不受果，則是生報可轉滅義，時、報俱不定也。鴦掘摩羅轉地獄業於人中受，報定時不定，義亦同之。故〈決擇〉云：依未解脫者建立定業，非已解脫，解脫身中諸業皆名不定業故。由此，順現業皆二業成。雖無正文，理必應爾。

The masters of the Dārṣṭāntika school posit eight karmas, wherein the three times and the indeterminate all have determinate and indeterminate forms: namely, for karma to be experienced in the present life, there are two types—where the time is determinate and the retribution is indeterminate, and where the retribution is determinate and the time is indeterminate; the rest should be understood accordingly. Their fourth karma does not separately rely on the three times, but is just a general distinction. They refute the Sarvāstivāda, saying: If uninterrupted karma is definitely to be experienced in the next life and cannot be transformed, then among the good karmas of the three realms, that of Neither-Perception-Nor-Non-Perception is the most supreme, and it too should follow that no one could surpass it to attain the noble path; since that can be transformed, this should also be so. Now in the Mahāyāna, [views on] karma indeed agree with them. Since the karma of the five inexpiable sins committed by King Ajātaśatru, having been repented, definitely does not result in experiencing that retribution, this means that retribution in the next life can be transformed and extinguished, such that both time and retribution are indeterminate. Aṅgulimāla transformed his hell karma to be experienced among humans, in which the retribution was determinate but the time indeterminate, and the principle is likewise the same. Therefore the Viniścayasaṃgrahaṇī states: Determinate karma is established with respect to those who are not yet liberated, not for those who are already liberated, because in the body of one who is liberated, all karmas are called indeterminate karma. Due to this, karmas to be experienced in the present life are all established as two karmas. Although there is no explicit text, the principle must necessarily be so.