[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 4.8 # 瑜伽師地論略纂 4.8 瑜伽師地論略纂 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1829.4.8) 「僧門」者，因僧所由諸所有事，如知他與僧物，自迴入己等。　「靈廟」者，殿堂也。　「窣都婆」者，此云高顯、浮圖等也。各舉一名，俱是佛事。　《對法論》說五無間業等，是順生受業，何故此中名現法果？此中據行逆罪故，現被殺等故，名現法受；彼依次生墮無間等，名順生受，亦不相違。　問：順現受業不感總果，豈五無間業受別果耶？答：由加行業受現別果，由根本業受當總果，非由一業現後俱受。從初為名，名現法受，則非五無間不招總果。即由此義，《對法論》說：造眾多無間業者，所感苦具眾多猛利，頓受眾苦。《訶怨心經》云：由無間業，於那落迦中數數死生，受大苦異熟。《般若》、《法華》等經亦言：由謗經故，從一地獄生一地獄。從初為名，皆順生受，此亦如是。　問：殺獨覺何故非逆？答：少故不說，即阿羅漢類收。 > 'Property of the Saṅgha' refers to all matters pertaining to what belongs to the Saṅgha, such as knowing that another gave an object to the Saṅgha and diverting it to oneself. 'Sacred shrine' means hall and pavilion. 'Stūpa' here translates as 'high and prominent,' 'pagoda,' and so forth. Each mentions a single name, and both are Buddha-activities. The \*Abhidharmasamuccaya\* states that the five acts of immediate retribution and the like are karma to be experienced in the next birth (upapadyavedanīya-karma); why are they termed 'results in the present life' (dṛṣṭadharmaphala) here? Here, because of committing heinous sins, one is killed and so forth in the present life, hence it is called 'experienced in the present life'; there, according to falling into the Avīci hell and so forth in the next birth, it is termed 'experienced in the next birth'; thus there is no contradiction. Question: If karma experienced in the present life does not induce a total result (saṃgraha-phala), does the karma of the five acts of immediate retribution experience a particular result (viśeṣa-phala)? Answer: Through preparatory action, one experiences a particular result in the present; through the primary karma (mūla-karma), one experiences the future total result; it is not that both the present and future are experienced through a single karma. Taking the designation from the beginning, it is termed 'experienced in the present life,' which does not mean that the five acts of immediate retribution do not incur a total result. It is precisely through this meaning that the \*Abhidharmasamuccaya\* states: 'For one who commits numerous acts of immediate retribution, the instruments of suffering incurred are numerous and fierce, and one suddenly undergoes numerous sufferings.' The \*Sūtra on Reproaching the Resentful Mind\* states: 'Due to acts of immediate retribution, one repeatedly dies and is born in the narakas, experiencing the great suffering of ripening.' Sūtras such as the \*Prajñāpāramitā\* and \*Lotus Sūtra\* also state: 'Due to slandering the sūtra, one is born from one hell to another hell.' Taking the designation from the initial, they are all karma experienced in the next birth; this is also the case here. Question: Why is killing a pratyekabuddha not an act of immediate retribution? Answer: Because they are few, it is not mentioned; it is subsumed under the category of arhats. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1829.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.1829.4.9) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1829.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.4.8) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.3.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.4.8](https://indike.org/pramana/in.bauddha.taisho.1829.4.8) · Pramāṇa