瑜伽師地論略纂 4.20

4.20

「九、悔所損業」者，八十九說：諸作不增長業，若無追悔、不修對治，可當受果，名增長業；若追悔等，名不增長。或先增長業，由追悔等，如未生怨，名不增長；不追悔等，名增長業。第六十說：依未解脫者建立定受業。故解脫者起道伏斷。《對法論》說：有五種故思造業：一、他所教勅；二、他所勸請；三、無所了知；四、根本執著，謂三毒蔽心，猛利執著所起諸業；五、顛倒分別，謂勝無罪所行惡業。於此五中，根本執著、顛倒分別若作若增長，非不受異熟，重故；餘三雖作而不增長，不必受異熟，輕故。彼論釋：作者，謂起造諸業，令其現行。增長者，謂令習氣增益。彼說故思業但唯有五，此中通說故思、不思，故有十種。此中第二即彼第三，此中第七即彼初二，亦不相違。彼論後二，增長業攝，故非十收。

Regarding “9. Karma impaired by remorse”: Fascicle 89 states that for all karmas performed but not accumulated, if there is no remorse and no cultivation of counteragents, they will definitely experience their retribution and are called accumulated karma; if one feels remorse, and so forth, they are called not accumulated. Alternatively, karma previously accumulated may, through remorse and so on—as with Ajātaśatru—become unaccumulated; without remorse and so forth, it is called accumulated karma. Fascicle 60 states that karma of determinate retribution is established based on those who are not yet liberated. Therefore, those who are liberated generate the path and suppress or sever it. The Abhidharma-samuccaya states that there are five kinds of karma performed with intention: (1) commanded by another; (2) urged by another; (3) without clear understanding; (4) based on fundamental clinging—meaning all karma produced by minds obscured by the three poisons and intense clinging; (5) inverted conceptualization—meaning unwholesome karma performed under the idea that it is superior and faultless. Among these five, karma performed based on fundamental clinging and inverted conceptualization, whether performed or accumulated, never fails to undergo retribution, because it is grave; the remaining three, though performed, are not accumulated and need not undergo retribution, because they are light. That treatise explains: “performed” means initiating and performing various karmas, causing them to become actively manifest; “accumulated” means causing the habit-energies to increase. That treatise speaks of only five kinds of intentional karma, whereas here intentional and unintentional karma are treated comprehensively, so there are ten kinds. The second kind here corresponds to the third there, and the seventh here corresponds to the first two there, which is not contradictory. The last two in that treatise are subsumed under accumulated karma, so they are not included in the ten.