瑜伽師地論略纂 3.82

3.82

宿作因中，文有五。　「廣說如經」者，謂如經言：凡諸世間所有士夫補特伽羅所受，皆由宿作為因。由勤精進吐舊業故，現在新業由不作因之所害故，如是於後不復有漏。由無漏故業盡，由業盡故苦盡，由苦盡故得證苦邊。此等並是佛經本文，牒敘彼宗。今此論中，合為八句而散牒釋，應尋此文，以知論意。　「現在新業由不作因之所害故」者，謂宿惡業，苦行便吐；現新惡業，由不作之害，令不起。二業既盡，後無有漏。純是善故，說後無漏。　「由業盡故苦盡」者，謂宿作因所作及現法方便所招苦惱者，今現苦惱皆宿作因，現在作惡，不招現苦，由現作惡方便力故，故業便熟，故論言及現法方便，非是現惡別招現苦。　「無慚外道」者，即尼揵陀弗怛羅，《成唯識》云無慚外道，離繫子也。露形苦行，離諸繫縛。外形既爾，表內亦然。　「若用宿作為因者，汝先所說，由勤精進吐舊業故」等者，此中意說：一切惡因皆是宿作，何故說言現在新業由不作因之所害等？新亦作惡，非宿作。量云：現在惡因於此身有能招苦，惡因攝故，如宿惡因。　「或復有苦，雜因所生」等者，因先善業，得事王君，邪事為因，而返招苦，二業果熟，故名雜因，非是二業共招一果。或復故業應招苦惱，邪事王故，故業便熟，名為雜業。　「如事於王，如是由諸言說商賈等業」等者，先造善業，應獲富財，誑語諂逗，遂獲珍寶，二業俱熟，是名雜因。如是由先獲財善業，今者應熟，假現農業，或假劫盜，或假屠害，便獲富樂，亦名雜業。有雖商賈等，乃至屠害不獲財富者，先無善福可獲果故。「如新所造，引餘有業」者，即是一切順現受業，養父母等，乃至工巧業處現獲珍寶，皆純現業。

In [the section on the theory that] past deeds are the cause, the text has five parts. As for "stated at length as in the sūtra": this means that as the sūtra says, "Whatever experiences all people and pudgalas in the world undergo, they all take past deeds as their cause. Because old karma is purged through intense exertion, and because present new karma is checked by the cause of non-performance, thus subsequently there are no further outflows. Because of the absence of outflows, karma is exhausted; because karma is exhausted, suffering is exhausted; because suffering is exhausted, one attains realization of the end of suffering." These are all original passages from the Buddha's sūtra, citing and recounting their school's doctrine. Now in this treatise, they are combined into eight clauses and individually cited and explained; one should consult this text to understand the treatise's meaning. As for "because present new karma is checked by the cause of non-performance": it means that past bad karma is purged through asceticism; present new bad karma is suppressed through the harm of non-performance so that it does not arise. Since both karmas are exhausted, subsequently there are no outflows. Because it is purely good, it is said that subsequently there are no outflows. As for "because karma is exhausted, suffering is exhausted": it means that regarding the affliction produced by past deeds as the cause and the affliction brought about by present practical means, the present affliction is entirely caused by past deeds; doing bad in the present does not bring about present suffering, but through the efficacy of present bad means, the karma ripens. Hence the treatise says "and present practical means," not that present bad karma separately brings about present suffering. As for the "non-Buddhist devoid of shame": this refers to the Nirgranthaputras; the Vijñaptimātratāsiddhi calls them "non-Buddhists devoid of shame, disciples of Nirgrantha." They practice nudity and asceticism, detached from all bonds. Since the external form is such, it symbolizes the internal as well. As for "If one uses past deeds as the cause, then what you previously said: 'Because old karma is purged through intense exertion,' etc.": the intended meaning here is that if all bad causes are past deeds, why do you say that present new karma is checked by the cause of non-performance, and so forth? The new karma also commits evil and is not a past deed. The syllogism is: Present bad causes have the capacity to bring about suffering for this body; because they are subsumed under bad causes; just like past bad causes. As for "or again, there is suffering produced by mixed causes," etc.: due to past good karma, one gets to serve a king, but using improper service as a cause, one instead brings about suffering; the fruits of both karmas ripen, so it is called a "mixed cause"—it is not that both karmas together bring about a single fruit. Or again, past karma ought to bring about affliction, and because of improperly serving the king, that karma thereupon ripens; this is called "mixed karma." As for "as in serving a king, and likewise by the karma of spoken words, trade, etc.": having formerly produced good karma, one ought to obtain wealth, but through deceptive words and flattering advances, one consequently obtains precious treasures; both karmas ripen together, so this is called a mixed cause. Likewise, due to past good karma that should obtain wealth which now ought to ripen, by relying on present farming, or relying on robbery, or relying on butchery and slaughter, one thereupon obtains wealth and joy; this is also called mixed karma. As for those who, despite trading, etc., or even butchering and slaughtering, do not obtain wealth, it is because they have no prior good merit that could yield a fruit. As for "just as what is newly created leads to karma of other existences": this refers to all karma to be experienced in the present life, such as supporting parents, etc., down to the skills of craft and profession that directly yield precious treasures; these are all purely present karma.