瑜伽師地論略纂 15.3

15.3

此中無想定云「先於此起，後於色界」者，謂先要由欲界起故，後生色界後起，以隔色界一生故，言欲界所入定是後報業。若色界更不入定，但於餘地一生而更受報，欲界之定可成後報；於色界中更復入定，明知此人先於欲界已是退人，若不退者，何故於色界異地而起定？故知以色界等更起定而生受報，及欲界不退人，此定當知唯是生報。　若爾，欲界退人先得之定思業在身，此業中不受報耶？答曰：若不受報，即應一千劫受彼果。以色界入定，比定是生報，感五百劫，劫滿已前，欲界業熟，應後受受果更五百劫，即應一千劫而受彼果熟。若即色界之定感彼生報，生時欲界業等一時受別報者，此欲界業便成生報。今時不受此果，此業便於生未熟，以羸劣故。　若爾，便應是不定業報。此事為非大乘中生報，以後受者皆名為後，雖已曾經百千生而方於彼受報，亦名後報。　若爾，後欲生彼時，要方得定，若得定，此定感生彼即為生報，前業何時受報耶？義曰：即於彼別報，故名後報。若爾，即前於色界生，入定時受報，亦名後報業耶？法師：若退人後色界起者，先欲界業即是時定報不定攝。又此文云先於此起，謂入定；後於色界者，謂長讀下文，謂後生色界受彼報，非後於色界入定也。二說故。　滅定中，「後於色界起」者，重說先文。此定中，先滅定中，後於色界者，如《對法》第一卷抄會之。

Regarding the absorption without ideation, where it says here: "First arising here, afterwards in the form realm," it means that it must first arise in the desire realm, and after being born into the form realm, it arises subsequently; because it is separated by a single lifetime in the form realm, the concentration entered in the desire realm is said to be karma of subsequent retribution. If one does not enter concentration again in the form realm, but merely experiences retribution after a single lifetime in another ground, the concentration of the desire realm could become subsequent retribution. If one enters concentration again in the form realm, it is clear that this person had already regressed in the desire realm; if they had not regressed, why would they give rise to concentration in the different ground of the form realm? Therefore, it is known that through giving rise to concentration again in the form realm and taking birth to experience retribution, and for non-regressing persons of the desire realm, this concentration should be understood as purely karma of retribution upon rebirth. If so, does the volitional karma of the previously attained concentration remaining in the body of a regressed person from the desire realm not experience retribution within this karma? Answer: If they do not experience retribution, then they would experience that fruit for one thousand kalpas. Because entering concentration in the form realm is retribution upon rebirth, inducing five hundred kalpas; before those kalpas are completed, the desire realm karma matures, and they would subsequently experience retribution for another five hundred kalpas, meaning they would experience the maturation of that fruit for one thousand kalpas. If the concentration of the form realm induces that retribution upon rebirth, and upon birth the desire realm karma and so forth simultaneously experience a separate retribution, then this desire realm karma would become retribution upon rebirth. Now, not experiencing this fruit, this karma is not yet mature in that birth because it is weak. If so, it would be karma of indeterminate retribution. This matter is not retribution upon rebirth in the Mahāyāna; all those experienced subsequent to rebirth are called subsequent, and even if one has already passed through hundreds of thousands of births before experiencing retribution there, it is still called subsequent retribution. If so, when wishing to be born there later, one must only then attain concentration; if one attains concentration, this concentration induces birth there and thus constitutes retribution upon rebirth; when does the previous karma experience retribution? The interpretation says: Precisely in that separate retribution; hence it is called subsequent retribution. If so, when born in the form realm earlier, does the retribution experienced upon entering concentration also receive the name of karma of subsequent retribution? The Dharma Master says: If a regressed person later arises in the form realm, the previous desire realm karma is subsumed under indeterminate retribution with determinate timing. Moreover, this text says "first arising here" refers to entering concentration; "afterwards in the form realm" means, reading continuously into the text below, subsequently taking birth in the form realm to experience that retribution, not subsequently entering concentration in the form realm. Hence there are two explanations. In the absorption of cessation, "afterwards arising in the form realm" restates the previous text. In this absorption, "first in the absorption of cessation, afterwards in the form realm" is harmonized as in the commentary on the first fascicle of the Abhidharma[-samuccaya].