瑜伽師地論略纂 15.163

15.163

論云「諸阿羅漢所有不善決定受業，或前生作，或但此生先異生位作，少輕苦為逼，故名果報已熟乃至建立決定業故」者，一云：謂先生、此生凡位作不善業，此是決定業故，得阿羅漢時，受少輕苦，故名果報已熟。已得轉依有餘涅槃故，一切不善決定業受，異熟果皆不受，唯受少輕便酬。此是前不善勢分麁重令報受起，非不善業現在故。　問曰：此是決定，何故羅漢轉輕受耶？答曰：佛依未解脫身凡夫建立定業，非得解脫者身建立定業，此可轉輕受故。二云：轉依者，謂入無餘涅槃，種子無故，一切不受。依未入無餘涅槃建立定業，入無餘涅槃名解脫相續，阿羅漢入有餘涅槃亦名未解脫，故受輕業。又解：得有餘涅槃已，今有勢分故，現在受少輕苦，其果報種子永斷故，於未來一切不受。此意如此。又解：勝業獨在凡，或有覺位少輕苦逼故，便名已熟，從果為名故言，羅漢已於今身得無學故。若不爾，後身有學更受少苦故。若得金剛道後，一切不受，果報種子無故。羅漢身中有蛇哳等者，此是果報與等流果，非今異熟果，得第三果已去已盡故，圓滿處故，言得轉依。如別抄解。

Regarding the treatise's statement, "For all arhats, any unwholesome karma that is definitely to be experienced—whether done in a former life or done only in the prior state of an ordinary worldling in this life—because it oppresses as slight, minor suffering, is called 'the retribution has already matured,' up to establishing determinate karma": One [explanation] says: This means unwholesome karma performed in a past life or in this life's ordinary state; because this is determinate karma, upon attaining arhatship, one experiences slight, minor suffering, and thus it is said that 'the retribution has already matured.' Having already attained the basis-transformation (āśrayaparāvṛtti) of nirvāṇa with remainder, one does not experience the vipāka fruit of any unwholesome determinate karma to be experienced; one only experiences slight and minor suffering, and thus it is repaid. This is caused by the heavy residual momentum (dauṣṭhulya) of previous unwholesomeness causing the retribution to arise, not because unwholesome karma exists in the present. Question: Since this is determinate, why does an arhat have it transformed into minor experience? Answer: The Buddha establishes determinate karma based on the unliberated bodies of ordinary worldlings, not based on the bodies of those who have attained liberation; this can be transformed into minor experience. The second [explanation] says: Basis-transformation refers to entering nirvāṇa without remainder; because seeds do not exist, one experiences nothing at all. Determinate karma is established based on not having entered nirvāṇa without remainder; entering nirvāṇa without remainder is called the continuity of liberation, whereas an arhat entering nirvāṇa with remainder is still called unliberated, so they experience minor karma. Another explanation: Having attained nirvāṇa with remainder, because there is currently momentum, in the present one experiences slight, minor suffering; because its retribution seeds are severed forever, in the future one experiences nothing at all. Such is the meaning. Another explanation: Superior karma is exclusively in the ordinary state, or in states with awareness, being oppressed by slight, minor suffering, it is thus called 'already matured,' named after the fruit; hence it is said that the arhat has already attained the state of non-learning in this life. If not so, in a later life as one in training, one would experience further minor suffering. If after attaining the diamond-like path, one experiences nothing at all, because retribution seeds do not exist. In an arhat's body being bitten by a snake and the like, this is retribution and uniform fruit (niṣyanda-phala), not the present vipāka fruit; because having attained the third fruit and beyond, it is already exhausted, being the place of completion, it is said to attain basis-transformation. As explained in the separate notes.